Nyaya Pravesha Part 1

Author(s): Anandshankar B Dhruva
Publisher: Oriental Research Institute Vadodra
Catalog link: https://jainqq.org/explore/008423/1

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"aho zrutajJAna" graMtha jIrNodhdhAra 21 nyAya graMtha nyAyapravezabhAga-1 dravya sahAyaka : dIkSA dAnezvarI AcArya bhagavaMta zrI guNaratnasUrIzvarajI ma.sA.nAM AjJAvarti tapasvinI pa.pU.sA.zrI puSpalatAzrIjI ma.sA. nA ziSyA pravartinI gurUmAtA pa.pU.sA.zrI puNyarekhAzrIjI ma.sA.nAM suziSyA pa.pU.sA.zrI harSitarekhAzrIjI ma.sA. Adi ThANAnI preraNAthI siddhArtha phleTa, jainanagara sAbaramatImAM thayela cAturmAsanI bahenonI jJAnakhAtAnI upajamAMthI : saMyojaka : zAha bAbulAla saremala beDAvALA zrI AzApUraNa pArzvanAtha jaina jJAnabhaMDAra zA. vImaLAbena saremala javeracaMdajI beDAvALA bhavana hIrAjaina sosAyaTI, sAbaramatI, amadAvAda-380005 (mo.) 9426585904 (o.) 22132543 (rahe.) 27505720 saMvata 2065 I.sa. 2009

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THE NYAYAPRAVESA Part I Sanskrit Text with Commentaries Critically edited with Notes and Introduction by ANANDSHANKAR B. DHRUVA, M.A., LL.B., D.Litt., I.E.S. (Retired) Ex-Pro-Vice-Chancellor, Banaras Hindu University, Varanasi, MAO VEL satyaziyaMsandarama Oriental Institute Baroda 1968

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First Edition : 1930 Second Edition (Reprint): 1968 Copies : 500 Published with the financial assistance of the Ministry of Education, Government of India. Reprinted by photo offset process at the Perfect Colour Printers, Modikbana, Baroda for Ramanlal J. Patel, Manager, The Maharaja Sayajirao University of Baroda Press (Sadhana Press). Near Palace Gate, Palace Road, Baroda and published on bebalf of the Maharaja Sayajirao University of Baroda by Dr. Bhogital J. Sandesara, Director, Oriental Institute, Baroda, August, 1968. Price Rol 447 Copies can be had from ; The Manager, THE UNIVERSITY PUBLICATIONS SALES UNIT, M. S. University of Baroda Press (Sadhana Press ), Near Palace Gate, Palace Road, BARODA.

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FOREWORD The first volume of Gaekwad's Oriental Series, viz, the Kavyamimamsa of Rajasekhara, was published in 1916, and after that, more than 150 Volumes are published in the Series, and a number of others are in the Press or under preparation. Meanwhile many works published earlier have gone out of print, and it was necessary to reprint as many of them as possible. It has, now, become possible to reprint at least a few such texts with the help rendered by the Ministry of Education, Government of India, under their scheme to republish out of print Sanskrit works. The Nyayapravesa, Pt. I ( Sanskrit Text ), ascribed to famous logician Dinnaga by soine scholars and to his pupil Sankarasvamin by others, is one of the works selected for reprint under the scheme. It was edited by Acharya Anandshankar B. Dhruva, and was published in 1930 as no. 38 of the Gaekwad's Oriental Series. (It may be noted here that the Nyayapravesa, Pt. II, containing a Tibetan translation of Sanskrit Text, edited by Pt. Vidhusekhara Bhattacharyya, was published in 1927, as G.O.S. no 39.) This is an import. * text of Buddhist logic, all the more remarkable because it was published along with a commentary by famous Jaina scholar, Haribhadrasuri. The learned editor, Acharya Dhruva, has added his own Notes in English. I trust that the reprint of this text will be welcomed by the students of ancient Indian philosophical literature in general and those of Buddhist logic in particular. I take this opportunity to thank the Ministry of Education, Government of India, for giving generous financial aid towards the publication of this Volume. B. J. Sandesara Director Oriental Institute, Baroda, August 31, 1968

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INTRODUCTION. I The Author of the Nyaya-pravesia. When nearly ten years ago my lamented friend and pupil, Mr. C. D. Dalal, asked me to undertake some publication for the G. 0. S., and on my consenting to do so wanted me to choose beween Tattvasangraha and Dinnaga's Nyayapraves'a,' my choice fell upon the latter. A Tibetan version of the work bad been noticed by Dr. Satischandra Vidyabhusana in his 'History of Medieval Indian Logic,' but its Sankrit original, he thought, "was lost", and therefore the discovery of the Sanskrit Mss was expected to be hailed as a valuable find. Moreover, Diinaga, to whom the work was attributed, was one of the greatest figures in the bistory of Buddhist philosophy, and consequently in editing his work, I imagined I would be bringing to light the next great milestone in the history of Buddhist logic the history of Buddhist logic in the journey backwards from Dharmakarti, to whose work I was introduced in 1890 ip Dr. Peterson's room in the Elphinstone College, Bombay, when that scholar was engaged in editing Dharmakarti's Nyayabindu with Dharmottara's Tika. Furthermore, I had a lurking hope that the Tibetan version might turn out to be & mere summary, in which case this new find might very well prove to be 'a peak of Darien' revealing a vast stretch of some new land of philosophical thought. On looking into the Mas I was not a little disappointed. The Sanskrit text was found to be the exact original of the Tibetan version which had been translated into English by Dr. Vidyabhusana; and so far although a valuable find, it made no addition to our knowledge of Buddhist logic. Moreover, to my great surprise I saw that in the Mas the name of Dinnags was nowhere given as the author of the Nyayapraves'a ! A gleam of hope that I might still be able to show that the work was Dinnaga's burst upon me when I read the word ' FFHET' in the concluding verse. But my faith in the surmise that this might be suggestive of Dirnaga's authorthip was very much shaken when I found that the Sanskrit commentator of the work - although usually Sanskrit commentators are very keen-sighted and speculative in this respect--AW do such suggestion even though he bad referred, just a line before, to Pramanaaamuccaya which is a

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wellknown work of Dinnaga's. I had, therefore, to turn for evidence to those famous works of Indian Logic which contain direct or indirect references to Dinnaga, viz., the Nyayabindu and its Tika, the Nyayavartika and its Tika, and the S'lokavartika and its Tika. In the years which have elapsed since then, the results of my investigation have been largely anticipated by scholars who have worked upon these and other materials with the help of the Tibetan version. This was only natural. The Mas which could have been easily put into print in less than two years had been lying with me for ten, and although this was mainly due to causes beyond my control it was impossible to expect that the tide of research should wait for the personal convenience of any man. Today, therefore, my task consists merely of holding the scales even between two contending parties and exercising the privilege of a judge in criticising the evidence of both. On the question-Who is the author of the Nyayapraves'a?-scholars are ranged in two groups, which may be termed the Tibetan school and the Chinese school in accordance with the source of the evidence on which they rely. Dr. Satischandra Vidyabhusana, Pandit Vidhushekbara Bhattacharya and Dr, Keith (the last somewhat cautiously) belong to the former ; Prof. Ui, Sugiura, Tucci, Tubianski and Mironov to the latter. The first group depending upon Tibetan evidence regard the Nyayapraves'a as a work Diinaga's, while the second on the strength of Chinese evidence attribute it to Sankarasvamin, a disciple of Dianaga. Some years ago, as a result of his study of the Tibetan Moe Dr. Satischandra Vidyabhusana mentioned the Nyayapraves'a as a work on Logic by Diinags, and the Sanskrit text which is now being published was found to agree 60 completely with the Tibetan version as translated into English by Dr. Vidyabhusana that Mr. Dalal, who had acquired the Mas of the Sanskrit text for the Baroda State, was also led to believe that the work was Diinaga's. This prima facio view has been subBequently supported with considerable external and internal evidence by Pandit Vidhushekhara Bhattacharya in the Introduction to his Tibetan edition of the work recently published as " Nyayapraves'a Part II " in the G. 0. S. His evidence is as follows:

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vii (1) T' says "sia alla garanti A r ia: gogorar; and so reads T: 4410 zAstraM nyAyapravezo nAma mahAcAryadiDnAgakRtiH saMpUrNA" / (2) Commenting upon the introductory verse of bis Pramanauamuccays which contains the lines : "pramANasiddhayai svanibandhavRndataH' kariSyate vipramRtaM samuccitam // " (u) Diunaga saya in his vrtti "...... F r igRilen (= Haz ) allery Salura a4 etapan: II" () Again, Jinendrabuddhi, commenting on the same in his Vis'ala malavati, says:--bit ait arajat: I ufen 19a ( = Na )-rafarta RM1 Ariela 1" (c) And the same writer says a little further on: " aapat nyAyadvArAdiH (nyAyapravezAdiH) pramANanirbhayaprarUpaNarahitaH / tathAhi / tatra 'pratyakSaM anatafuta stere 1914 (N. Pr Skt. p. 7, 1, 13) SRBI a (K tasmAd dvicandrAdijJAnamapi pratyakSameva prasajyate / " Note-Pandit Vidhushekhara equates 6271987" with 14 in the above extracts on the strength of a note in the colophon of T (pp. 28-29) that "in a Chinese book it is seen as Nyayapraves'a while in Tibet it is now known as Nyayadvara". This equation however, does not seem justified. For, as pointed out by Dr. Tucci, "in the colophon to the Nyayapraves'a, translated into Tibetan from the Chinese (Cordier, iii, p. 436), it is already said that this work must not be identified with the Nyayamukha ( Dr. Tucci's reading for Nyayadvars] which is quoted in the commentary on the Pramana(samuccaya).". The note in the colophon of T to which Pandit Vidhachekbara refers should, therefore, be explained in some such way as this, that the Tibetans had not seen either the Nyayadvara or the Nyayapraves'a, and had heard only of the former, and consequently when they saw Nyayapraves'a they thought that it was the same as Nyayadvara. (3) There are references to Dinnaga's logical tenets in Kumarila's S'lokavartika some of which are traceable, almost verbatim, to the Nyayapraves's, a few of these being expressly attribated to Dirnaga by Parthasarathimis'ra, the commentator of the S'lokavartika. These are as follows :(a) ale un ATA sauna--S'l-vart (Anu-P, 60) ferta salata l a i antara alfa-Partbagarathi.

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viii Now compare the illustration of salaria in the Nyayapravea'a: pratyakSaviruddho yathA azrAvaNaH zabda iti (b) pane at ara: 1 qu * HA-S'l-part (Anu-P, 63a) Compare Fagara F2 FIAT alfa (N. Pr P.2, 11 17,18). Note-The commentator of the S'lokavartika does not say that the passage the S'l-vart is taken from or found in any of the works of Dinnaga. (c) Talalahad siga aylanti # Tazama gaanaa aaa 1 S'l-vart (Anu-P, 645,65 a) Compare isit a 7:--found in Ch and T of the N. Pr., but not in T or the Skt. text where the illustration is " gatifit: 90 Special than". (d) The last illustration-ylaatit:$916 etc.-occurs in Parthagarathi mis'ra's commentary with the only difference that yg is omitted, which makes no difference in sense. This is given in the Nyayapraves'a as an illustration of shares Note.--In Parthasarathi's commentary it is introduced with the words ya eva tu zrutismRtiviruddho'rthaH pratijJAyate" and is regarded as a case of 'AgamabAdha', and not 'lokaviruddha' (sarvalokaprasiddhiviruddha as it is called there) as supposed by Pandit Vidhushekhara. The learned scholar seems to have been misled by the printing in the Chowkhamba edition of the Commentary on the S'lokaVartika where the passage on 'AyamabAdha' beginning with "ya eva tu etc." has been mixed up with the paragraph on alalan. (e) qitrazi ahadat yanarayaifeaua S'l-vart (Anu-P, 105 a) Compare preparez: der TeleTAIFAUFTI (anea omitted in T N. Pr.) which is given as an illustration of c analar tama (a variety of Paris ) in the Nyayapraves'a. Of these, as pointed out by Dr. Tucci, (a) and (c) are found also in the Nyayadvara (=Nyayamukba as it is called by Dr. Tucci), and so drop out of the argument altogether; (b), (d) and (e) occur in the Nyayapraves'a but not in the Nyayadvara, which, however, does not prove that they have been drawn from the Nyayapraves'a. The name of the fallacy of (b) occurs in the Nyaya. dvara (=Nyayamukha of Tucci) though not the illustration, which although found in the Nyayapraves'a need not have been drawn from it.

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As regards (d) it is given by Parthasarathi as an illustration of spital ha and consequently it is certain that it is not taken from the Nyayapraves'a where SMART is illustrated quite differently, and the example under discussion is called me to Lastly, (e) is a well-known argument of the Sarnkhya. In regard to this Dr. Tucci says: "The example was not invented by Dinnaga, who rather took it from the Samkhya-Karika 17." He has, however, missed the point. In the Samkhya-Karika it is not given as a fallacy, but as a valid argument. As a fallacy it is given in the Nyayapraves'a, and so also in the S'lokavartika. Pandit Vidhusekbara could therefore argue that the latter had borrowed it from the Nyaprave'sa and not from the Sankhyakarika. The argument however, cannot establish the main thesis. For, agruming for a moment that the author of the Slokavartike has borrowed the illustration from the Nyayapravea'a, how does it follow that Dinnaga is the author of the Nyayapravas'a ? As a matter of fact the assumption too is unwarranted. For, on a subject like the existence and nature of BRI the Buddhist could not have been the only critic of the Samkhyes, and consequently the Samkhya-Karika under consideration must have been criticised in several non-Buddhist as well as Buddhist works. To sum up. Two conditions would be necessary to justify the conclusion that Dinnaga is the author of the Nyayapraves'a; 1st, that a certain passage occurs in the Nyayapraves's only; and 2ndly, that it has been attributed to Dionage. The only passage which has been connected with Dionaga by Parthasarathimis'ra is No 2 (a), but it occurs also in the Nyayadvara (=Nyayamukha) and thus breaks down as an argument to prove Dionaga's authorship of the Nyayapraves'a. Against this, the Chinese school stands for S'ankarasvamin's Authorship of the Nyayapraves'a, wbich according to Sugiura was "intended to be an introduction to Dioda' (Diinaga's) work." Prof. Ui. after laying bare the confusion in Dr. Vidyabhusana's treatment of certain numbers in Nanjio's Catalogue concludes: "The escription of the Nyayapraves'a to Dignaga is not correct." But the most detailed criticism of the Dinnaga theory has beon put forward by Mr. Tubianski, who contends that "the Ngayapraves's was not the work of Dinnaga." He compares the Nyayapraves'a with the Nyayadvara wbich is unquestionably a work of Dionaga's, and as a result be finds : (1) That the Nyayapraves'a has some fallacies in the list of 9810**** which are not found in the Nyayadvara.

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(2) The OHAS, fourteen in aumberaus enumerated in the Nyayadvara and the Pramanabapuccaya, are not found in the Nyayapraves's. (3) The terminology of the Nyayapraves'a is more lucid than that of Dinnaga's works. (4) Dharmakirti, the author of the Nyayabindu and known as a Vartikakara of Dinnaga, uses the term iaalase instead of dharmavizeSaviparItasAdhana of Nyayapraves'a. From these data Mr. Tubianski concludes that the Nyayapraves'a is not a work of Dilinaga. Reviewing these arguments, Dr. Keith thinks that none of them is conclusive, the discrepancies between the Nyayadpara and the Nyayapraves'a being such as can be satisfactorily accounted for on the hypothesis that the Nyayapraves'a was later than the Nyayadvara. Though both of them were works of the same author. Thus, in the Nyayapraves'a Diinaga, As a result of further cogitation, has discovered more types of eat than he bad done before ; and, if he has dropped the fourteen nias in the Nyayapraves'a, it is because he has seen no valid ground for continuing the Brahmanicai tradition of 'stlas' (the equivalent of ago129 in Brabmana Logic ) wbich be had followed in his earlier works; that the Nyayapraves'a is written in a more lucid style than the Nyayadvara only proves that it is a later, and therefore more polished, work than the Nyayadvara. Mr. Keith, however, while tbus disposing of Mr. Tubianski's argument against Dinnaga's authorship of the Nyayapraves'a, differs from Pandit Vidhushekhara in 80 far as the latter regards the Nyayadvara to be the same as Ngagapraves'a according to & Tibetan tradition. "There is no real doubt, * says Mr. Keith, "that the Nyayadvara (not to be identified with the Nyayapraves'a) was used in the Pramanasam uccaya, and the definition (of 76] wag taken thence." At the same time he suggests that the word 'Bil of * 1914ginie' in '98677741EU:4:' in the Pramanasad uccaya-Vrtti of Dionaga and elsewhere may well include 1991, and thus not exclude the possibility of the Nyayapraves'a being one of the works composed by Dinnags. This position of Mr. Keith, however, destroys the value of Pandit Vidbushekhara Bhattacharya's ground No. 1. Dealing with the other grounds of Pandit Vidhushekbara, which consist of certain supposed references to the Nyayapraves's in Kamarila's

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xi S'lokavartika and Parthasarathimis'ra's commentary thereon, Keith says that the references" are not conclusive evidence in the absence of any definite mention of that text [ Nyayapraves'a ) and of any proof that the doctrines cited are not found in other parts of the writings of Dignaga.' This is just that weak link in the chain of Pandit Vidhushekhara's argument No. 2 which I have pointed out above (see p. ix). Mr. Keith concludes this part of his article with the characteristic remark "It appears to me, therefore, that from the evidence adduced by Mr. Vidhushekhara Bhattacharya and Mr. Tubianski alike no certain conclusion can be drawn." The external evidence which Mr. Tubionski has adduced to support his denial of Dirnaga's authorship of the Nyayapraves's is that the Chinese who know of both the Nyayudvara and the Nyayapraves'a and who have made the Nyayapraves'a the basis of their logical studies bad evidently larger materials for ascription than the Tibetans, and they have ascribed the latter to S'ankaraspamin and not to Dionaga, although they know of both. With all the arguments of Pt. Vidhushekhara, with the exception of No. 1., thus removed from the field, and those of Mr. Tubiangki shown to be inconclusive, the whole controversy reduces itself to a conflict between two traditions--the Tibetan and the Chinese. As against, Tubianski's plea of the greater reliability of the Chinese tradition in view of the Nyayapraves'a being a work of special study in China, Mr. Keith observes that, as pointed out by Pt. Vidhusbekbara Bhattacharya, one of the two Tibetan versions (T2) was based on the Chinese version and this fact reduces mate. rially the strength of the arguement from the Chinese tradition. As Pt. Vidhushekhara cautiously observes "at least at the time of the ti ('T' from Chinese into Tibetan) S'ankaragvamin as the author of the work was unknown not only in Tibet but also in China". The strength of the Chinese tradition in favour of S'ankarasvamin's authorship is still further reduced if we accept Pt. Vidhusbekhara's argument that No. 4 of Itsiogis list of Dinnaga's works is to be identified with the Nyasapraves's. Tubianski thinks that Itsing's list of Dinnaga's works contains nothing that can be identified with the Nyayapraves'a. "But", observes Mr. Keith, "that is hardly the case. No 4 of Itsing's list (The S'astra on the Gate of the Cause' appears to be the Hatudvaras'astra or Hetudvara "and he refuses to accept Tubianski's objection that "it cannot aswer to Nyayapraves'a, as the last docg pot treat exclusively of hetu." On the contrary, he sees " decidedly more

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xii validity in Mr. Vidhushekhara Bhattacharya's view that "Hetadvara and Nyayadvara (equivalent to Nyayapreves's) mean the same thing." I am unable to agree with Dr. Keith and Pandit Vidhushekhara in identifying Bear with nyAyadvAra and nyAyadvAra with nyAyapraveza (I wonder bow Mr. Keith accepts the second identity having himself distinguished 1992 from 1961 in a preceding paragraph). It seems to me that a clear disticction is meant by Diinaga between lo and it in the titles of his books, the latter being used in the widest sense of Reasoning while the former means only the Middle Term. Such a confusion would be particularly surprising in Buddhist Logic where 9911778 and 21H are clearly distinguished from the. For this reason I am rather inclined to agree with Dr. Vidyabbusana in identifying Itsing's No. 4 Hetadvarasasastra with Hetucakra-hamaru (rightly read Hetucakradamaru by Tucci and Randle.). The Chinese school has to account for what Tubianski calls the "Tibetan blunder." This is how Tabianski explains it: The Tibetang knew of the Nyayadvara from Dirnaga's own references to it in his comments on the Pramanasamuccaya, but as they had no version of it they thought that the Nyayapraves'a wbich was really & work of S'ankarasvamin, but not so koown to them, to be the same as the Nyayadvara, and consequently believed that Dinnags was its author. This, he adds, is "evident from such a title as the Nyayapraves'advara given by him to one of the Tibetan versions". With reference to this Mr. Keith remarks that "there is not the slightest evidence of ignorance on the part of the Tibetans, the Tibetan index giving an express warning against confusing Nyayapraves'a with Nyayadvara". This, however, is not altogether true. That there was some confusion in Tibetan between Nyayapraves'a and Nyayadvara is shown by Pt. Vidhushekhara, who on the basis of this confusion has attempted to identify the two works. If we have thus failed to arrive at a definite conclusion regarding the authorship of the Nyayapraves'a, it is because no single piece of evidence, nor even the general weight of the whole, which is at present available, is found to be conclusive. We must. therefore, wait for more light for the solution of this problem, which, we may hope, will come some day out of the Tibetan and Chinese libraries of Mss, of which large masses still remain to be explored, published and studied. Mean-while,

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xiii I may be permitted to record my personal opinion, based on the general trend of the evidence discussed above, tentatively as follows: The Nyayapraves'a is a work composed by S'ankarasvamin to facilitate entrance into the Nyayadvara ("The Gate of Logic") which is a work of his master Dinnaga. In the interests of correct historical scholarship, it was necessary to consider whether the Nyayapraves'a was a work of Dinnaga's or S'ankarasvamin's. But the master and the pupil being contemporaries, there are several related problems to which it makes no difference whether we attribute this work to Dinnaga or to S'ankarasvamin. Thus, for example in discussing the chronological relationship of certain other works of literature and philosophy to the Nyayapraves'a, we may very well consider them in relation to Dinnaga, who is far better known than his pupil S'ankarasvamin. II. The Nyayapraves'a and the Manimekhalai. The question of the authorship of the Nyayapraves'a and its date have recently come into prominence in connection with chapter XXIX of a Tamil work called the Manimekhalai, which is almost identical with the whole of the Nyayapraves'a. Professor S. Kuppuswami S'astri of the Madras University has presented in parallel columns the striking coincidence of the logic of Araavanavatikal, the Buddhist teacher of Manimekhalai in the romance, with that of Dinnaga, the author of the Pramana-Samuccaya, whom he has assumed to be the author of the Nyayapraves'a also on the authority of Dr. Satischandra Vidyabhusana. The points of coincidence brought to light are: and ag, with just one word (1) The doctrine of two Ias, added, viz., raz. (2) The definition of which is confined to the nirvikalpaka variety. (3) The five aaaas, from which only three have been recognized, viz., pakSa, hetu and dRSTAnta. (4) The nine pakSAbhAsas, viz, pratyakSaviruddha Agamaviruddha, svavacanaviruddha, lokaviruddha, aprasiddhavizeSaNa, aprasiddhavizeSya, aprasiddhobhaya and aprasiddhasaMbandha. (5) The three hetvAbhAsas, viz., asiddha, anaikAntika ( = anizcita) and viruddha, of which the first is subdivided into four viz., ubhayAsiddha, anyatarA siddha, siddhAsiddha (1) and AzrayAsiddha; the second into sir, viz, sAdhAraNa, asAdhAraNa,

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xiy sapakSakadezayati vipakSanyApin , vipakSakadezati sapakSavyApin , ubhayekadezati and virukhA. aparata.; and the third into four viz. agrasafrattagra6, sarana viparItamAdhaka, parmisvarUpaviparItasAdhaka, and dharmivizeSaviparItasAdhaka. . (6) The five arzierannas, viz., apyras, aequif46a, 789vhhaa, 24227 and fantajan ; and five mimarathias, viz., greqia|TET, sAdhanAvyAvRtti, ubhayAnyAvRtti, avyatireka and viparItavyatireka. (7) Mention. of viruddhAvyabhicArin and iSTavighAtakRt (viruddha ) anaikAntika, which Dharmakirti drops. From the extraordinary coincidence of definitions, illustrations, and even order of enumeration in several instances between this chapter of the Manimekhalai and the Nyagapraves'a, Prof. Kappuswami S'astri concludes that the former is based upon the latter and that "while section XXIX of the Manimekbalai cannot be assigned to pre-Diinaga period of Buddhist logic, there are sufficient indications to place it in the post-Dinnaga period, close to the transition to certain departures advocated by Dharmakirti by way of improvement." As against this view stands that of Dr. Krishnaswami Aiyangar who regards the chapter XXIX of the Manimekbalai as belonging to the pre-Divnaga period of Buddhist logic. His contention is that in several respects it takes up a halting position between the old Brabmanical Nyaya and the Nyaya of Dinoaga. Thus:-- (1) In the Manimekhalai the pramanas are said to be only two, others being regarded as capable of inclusion in the seccond ; whereas "Dinnaga, who seems to have no such qualms and actually deals with the four pramanas of the Naiyayikas, rejects the first two, after examination positively" (see the Promana. sumuccaya of Dirinaga). (2) Similarly in the discussion of the avayavas, the Manimekhalai seems to mark a transition. It mentions the five arayavas, accepts three and does not consider the other two as they are capable of inclusion in the third. There is nothing like rejection of them as invalid as in Dinnaga." Prof. Krishnagwami next points out that, (3) "Dianaga solemnly lays himself out to consider the Srartha and Parartha forms of syllogism............ After a serious

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discussion he comes to the conclusion that the latter being included in the former it is superfluous to treat of it separately. To the Manimekhalai it does not seem necessary to discuss the latter at all. The last fact does not seem to me to prove Prof. Krishnaswami's thesis that the Manimekhalai represents the transition stage pointing towards the logic of Diinaga and therefore earlier than Dirnaga. On the contrary it would show that what required to be discussed in the days of Dinnaga had become an accepted truth in the time of the Manimekhalaj. As regards the first point, it could be said in reply that the radical reforma of Dinnaga had reached the stage of unquestioned acceptance in the days of the Manimekhalai. Dinnaga laid down the doctrine of the two pramanas, Pratyakna and Anumana, to the exclusion of all the rest. But the Manimekhalai still continued what was perhaps the older attitude viz., that the two pramintas included all the others, & view similar to that of the old Vais'esikas. It must be admitted that the resemblance between the contents of the Nyayapraves'a and those of the XXIX chapter of the Marimekbalai is so complete that the Nyayapraves'a must be supposed to be either inserted in or extracted out of the Masimekhalai. The former hypothesis would seem to be more probable in view of the fact that the Maqimekbalai was after all a romance and not primarily a work on logic. Thus, as Dr. Jacobi points out in his correspondence with Prof. Krishnaswami "in many Jarin romances there is introduced some Yati, who gives an exposition of the law, converts the hero etc. etc. but nobody has taken these teachers for historical persons. " Eren if we do not go as far as the learned German orientalist and deny the historicity of the Buddhist sage-Aravana Adiyal of the Manimekhalai there is no doubt that there is far less likelihood of a logician extracting a chapter of a romance verbatim and pabaing it off as bis work than of the writer of a romance borrowing a book of logic from a logician and inserting it in his work to show off his S'astraic learning. The probability of the latter bypothesis is further strengthened by the evidence of certain lapses on the part of the borrower. For example, the writer of the Manimekhalai substitutes three for five avayavae very unintelligently. He does not perceive that the last two AYAYAves can never be incladed in the drattanta, as he iguorantly imagines.

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Impressed by the arguments which require Manimekhalai to be placed after Dinnaga, the author of the Nyayapraves's according to the Tibetan tradition, Mr. R. Narasimhacharyar, ex-Director of Archeological Researches in Mysore, would shift the date of Dindaga from 400 A. D. which is at present the generally accepted date, to the second century A. D. in order to meet a difficulty caused by South Indian history. The contenta of the Manimekhalai, it is said, point to its being a production of the Sangam age, and the Sangam age being supposed to fall in the second century A. D, the Nyayapraves'a which is incorporated in the Mepimekbalai should be regarded as still earlier. Who is then the author of the Nyayapraves's: Nagarjupa, says Mr. Sesha Aiyar boldly, aad assigns him to the 1st century B. C. In attributing the Ny&yapraves'a to Nagarjupa Mr. Aiyar takes his stand on the statement in Banju Nanjio's catalogue p. 270 Nos. 1223, 1224, which Takakusu has also aceepted. Thie, however, is a mistake, Nagarjuna being wrongly read for Dianggu as Pandit Vidbushekbara Sastri has shown ( N. Pr. Pt. II. G. O. S. Iotroduction p. xii.) Mr, Aiyar's hypothesis is rendered highly improbable by the developed form of the treatment of logical fallacies which is contained in the work. Moreover, it would be contrary to all that we know about Dinnaga and his contempo raries as well as to both Tibetan and Chinese traditione about the authorship of the Nyayapravea'a. As Prof. Krisbnaswami had to point out in rejecting Mr. R. Narasimhacharyar's suggestion "Diinaga's contemporaneity with Vasubandhu would be difficult to call in question unless we are prepared to throw to the four winds all the available evidence of literary tradition completely. Vagabandhu cannot be taken to an anterior date such ke this mla imply without doing very great violence to accredited Buddhist tradition and Chinese evidence of a definite character". Besides, the date of the Sangam age which is said to be the second centary A. D. is still uncertain, and it is further doubtful whether we are justified in asgaming that the time to which the work (Manimekhalai ) refors is " undoubtedly the time of the author." III. Dinnaga and Pras'asta pada. As early as 1904, Prof. Stcherbataky advanced hio view that Dinna ga WAS prior to Prag'astapada. Later, however, this Russian savant raversed their order and maintained that Pras'astapada was either a contemporary or 4 predecessor of Vasubandhu, the teacher of Dirndga.

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xvii Dr. B. Faddegon (1918), controverting Stcherbatsky's earlier writing questioned the correctness of the view that the Vais'esika had borrowed from the Buddbist logician, namely, Pras'astapada from Dionaga. His ground was one which deserves to be appreciated more than is commonly done. He wrote: "Years and years before Dinnaga and Pras'astapada lived, there must have existed a mutual intellectual influence of Brahminiom and Buddhism. When we look for instance at the different examples of hetabhasas and other abhasas which Vidyabhusana quotes from the Nyayapraves'a, then one circumstance strikes us immediately: nearly half of the examples bave to do with the eternality or the transiency of sound." Add to this one more circumstance, and it ought to put an end to all unwarranted speculation about the originality of a particular doctrine in Brabmana or Bauddha logic: as is well known several Brahmanas in that age, who may be presumed to have had training in Brahmanical S'astras, became Buddhists--and Dinnaga is a conspicuous example of this class----although the converse of this would appear to be very rare owing to the exclusiveness of the Brahmanical caste. Keith, however, has emphatically asserted that "Pras'astapada was indebted for his system largely to Dinnaga"; end even Randle, who has been very cautious in his committals in this matter is inclined to believe " that Diinaga was earlier than Pras'astapada, although in some cases where similarity of logical tenets or illustrations is to be found between them, this may be due to Praa'asta pada having borrowed from a Vais'esika writer earlier than Dinnaga rather than from Dinnage himself." It will thus be observed that the problem of the relative chronology and indebtedness of Pras'astapada and Diinaga is by no means simple : it ia particularly dfficult, as we know definitely that there were Vais'esika commentators before Pras'astapada and Buddhist logicians before Dinnaga. For example, when we see that particular doctrines which are not found in the Vais'esika Sutras are found in the Pras'astapade Bhasya and are referred to by Dindaga and even his predecessors, we may be tempted to conclude that all these Buddhist writers including Dinuaga were posterior to Prasiastapada. But, Bay! Mr. Randle, "since there were Vale'esika commentators before Pias'astapada whose comments Pras'astapada embodied in his Bhagya, it is these earlier commentators who are cited and referred to by Dion&ga and his Bauddba predecessors."

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Xviii While the general force of this line of argument may well be admitted, it is impossible to rule out every parallel on the simple plea that it may have been taken by Dinnaga not from Pras'astapada but from one of his Vais'esiks predecessors. Such a position would paralgae all argument from parallels. Some of the considerations which Stcherbatsky Las cited in his later work to show that Pras'astapada could well have been a contemporary of Vesubandhu, the Buddhist teacher of Dirinaga, may be here noted: (1) Vasubandhu quotes the Vais'esika definition of sight not according to the text of the Sutra but according to the text of Pras'astapada's Bhasga, viz., 53919: SIE:." "It is hardly to supposed that both Pras'astapada and Vasubaudhu refer to an older source -comments Stcherbatsky. The Vais esika theory of sound--that it consists of a series terminating at the place of hearing--which Vagubandhu criticises is the one found in the Pras'astapada Bhasya and not in the Vais'esika Sutras. "This artificial theory " says Stcberbatsky " is not found in the Bhasya and Prab'astapada is manifestly its author." "It follows from these facts", concludes this Russian scholar giving his revised opinion, "that Pras'astapada is either a predecessor or a contemporary of Vasubandhu." We must, however, before accepting this position consider the arguments which have been definitely advanced to prove that Dionaga was earlier than Pras'astapada. There are several other considerations which, although they do not conclusively establish Pras'astapada's priority, constitate prima facie evidence in its favour : (1) One such noted by Randle is a passage in the chapter on the Bauddha-Dars'ana in the Sarya-dars'ana sarngraha. The Passage runs thus : "kizca sAmAnyaM sarvagataM svAzrayagataM vA / prathame sarvavastusaMkaraprasannaH apasiddhAntApatizca / yatAH prophe prazastapAdena svaviSayasarvagatamiti ||...ityaadi dUSaNagrahaprastatvAt sAmAnyamaprAmANikam / taduktam-'bhanyatra vartamAnasya tato'bhyasthAnajanmani / tasmAdabalataH sthaanaadvtirisptiyukttaa|

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xix "} iti. It yatrAsau vartate bhAvastena saMbadhyate na tu / taddezinaM ca vyApnoti kimapyetanmadAdbhutam // na yAti na ca tatrAsIdasti pazcAna cAMzavat / jahAti pUrve nAdhAramaho vyasanasaMtatiH // may be said that the lines quoted after "a" in this passage have been introduced as a criticism of Pras'astapada regarding and it has been attributed by Dharmabhusana (a Jaina writer of the sixteenth or sevententh century A. D.) to Dinnaga. This would show that Dinnaga is posterior to Pras'astapada. But, against this, it should be noted that the passage is quoted not as Dinnaga's criticism of Pras'astapada's dictum, but as his criticism of the doctrine. Moreover, the value of Dharmabhusana's attribution of the passage to Dinnaga is very much discounted by the fact that Dharmabhusana belongs to a much later age, which is some twelve hundred years after Dinnaga, when it might have been a tradition to attribute all criticims of sAmAnya to Dinnaga, the great apostle, if not the founder, of the area. Against this, some consideration may be shown to the fact that if the passage could be quoted by a writer of the 13th century it may not be impossible for a writer of the sixteenth to know the name of its author. Assuming then that the passage belongs to Dinnaga, the prima facie deduction from this passage is further strengthened by the consideration that "Pras'astapada does not reply to Dinnaga's criticism, as he might be expected to do if he had written later than Diunaga,' (Randle). But, as Randle has pointed out, the argument is far from conclusive. I would add that for the purpose of the argument it is not necessary to rely upon the passage quoted in the Sarvadare'ana-samgraha. If there be any value in an argument from silence, there is the silence of Pras'astapada who does not refer to any of Dinnaga's criticisms of a found elsewhere. (2) Vais'esika Sutra IX., ii, 1, ("aIa aa ae aaifu faiiia exqfi a *") enumerates the real relations which form the basis of Inference. The Sutra is in harmony with the Buddhist view which divides as into kAraNa0, svabhAva0, and anupalabdhi 0. But Pras'asta pada substitutes for these particular relations the

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XX general relation of agad and in doing so he remarks that the Vais'. Sutra was only illustrating the different varieties of arga, positive and negative, which was the general head under which all the particular varieties could be subsumed. And yet, Prasastapada, although he had occasion to do so, does not say one word about the Buddhist doctrine formulated by Dinnaga. This would show that Pras'astapada was earlier than Dinnaga. After pointing out this consideration in favour of Pras'asta pada's priority, Randle adds: "The argument is only from silence. But it would have weight if supported by other lines of evidence. " I think other lines of evidence are not wanting. (3) Another consideration which Randle regards as a strong piece of evidence for placing Pras'astapada after Dinnaga proves the very opposite, owing to a basic inadvertence on his part. He says with reference to 'the antinomic reason' (vaika) : "If Dinnaga was the originator of the conception of the antinomic reason, viruddhavyabhicarin, which is found in the Nyayadvara as well as in the Nyayapraves'a, then it is definitely proved that Pras'astapada came later: for he refers to the viruddhavyabhicarin by name, and gives reasons for rejecting the conception. And, he adds: "This argument has had great weight with me, in the absence of any indication that the viruddhavyabhicarin was mentioned by any writer earlier than Dinnaga." Now, as a matter of fact, Pras'astapada does not refer to viruddhavyabhicarin by name; it is his commentator S'ridhara, the author of the Nyayakandali, who does soConsequently, there is no reason to conclude that Pras'astapada came later. On the contrary, Pras'astapada introduces this hetvabhasa merely as anyaH saMdigdhaH " mentioned by some ("kecit'), and the illustration which he gives ("mUrtatvAmUrtasvaM prati manasaH kriyAvattvAsparzatvayoriti" ) does not occur in the Nyayapraves'a. Nor, is that illustration the same as that recorded by Dharmakirti as an illustration of fazamaka--. hetvabhasa which was recognized by Dinnaga, as Dharmottara adds. It is obvious, therefore, that Pras'astapada had not before him the (r

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viruddhavyabhicarin of Dinnaga, with the illustration given in the Nyayapraves'a or in some other work to wbich Dharmottara was referring; and considering that Pras'astapada does not "refer to viruddhavyabhicarin by name" one may prenume that he was not aware of Diinaga's terminology.* (4) Another small consideration weighing in favour of Pras'asta pada's priority is that Pras'astapada does not subdivideiacteature, while the Nyayadvara and the Nyayapraves'a both give a fourfold division. This, however, is open to the reply: "This may only show that the Bauddha logicians introduced formal development into the earlier Vais'esika logic which they borrowed, and that Pras'astapada was not prepared to accept the innovation." (Randle.) (5) From the clumsy terminology of the subdivision of the fallacies of Exemplification (lagstar ) in Pras'astapada as distinguished from Dinnaga one may naturally conclude that Dinnaga came after Pras'astapada and improved on his terminology. But Randle would still place Diinags after Pras'astapada and credit Pras'astapada with "unwillingness to accept even gifts from the enemy. This is too ingenious." In view of the evidence which has been collected and discussed above I am of opinion that the balance of probability is in favour of Pras'astapada's priority to Diinaga-, view which Stcherbatsky has urged against bis own thecry of an earlier date. * I have discussed this question at more length in my Notes pp. 61-65. On P. 65, at the end of the first paragraph I have said "Bad the " "' been Buddhists Pras'astapada would not have called the proposition 14 " which is another word for spe z ". But I think I ought to modify that statement by adding: "But it is possible that Pres'astapada may be referring to Buddhists who had token their illustration from the earlier Vaisesikas and consequently when Pras'asta pada asks the other party to call it' 3 ' he 1908 1 he Buddhist nomenclature and not bis Ow, bis own 79 bolog of different kind which is illustrated by " a at 91."

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IV. The problem of Dinnaga's contributions to Indian Logic. Closely connected with the above, but resting on a wider basis, is the question of the original contribations which Diinaga is supposed to have made to Indian Logic: (1) One such contribution, it is said, is the view that "the proposition, the point of disputation or the thesis, is a judgment not the terms of a judgment. "* This view is expressed in the Pramanasanuccaya Ch II + and the passage in which it occurs has been quoted by Vacaspatimio'ra in the Nyagavartikatatparya as Dinnaga's-which is now extracted as Fragment F | for easy reference. The substance of the verses bas been tbus summarised by Vacaspatimis'ra : "27 agaida dhUmAdagnirUpadharmAntarAnumAnamagnidezayoH saMbandhAnumAnaM ca SayitvA'gniviziSTadezAnumAnaM samarthi. at" The doctrine which is here attributed to Dindaga and is found in a work which is indisputably bis, does not appear for the first time in his logic, nor is it peculiar to him. That the problem had occupied the attention of earlier logicians is clear from Dinnaga's reference to different views prevailing on the subject. Moreover, the very tenet which is regarded as a contribution of Djanaga's to the logical theory is traceable to earlier writers. Vatsyayana, the author of the Nyayabbasya while saying that fire was inferred from smoke ("727 atliaita") in a passage where the precise form of the Probandum was not under discussion but only the different types of Inference, says in another place where the form of the Probandun required to be carefully stated for interpreting the Sutra:-" sAdhyaM ca dvividham-dharmiviziSTo vA dharmaH zabdasyAnityatyaM dharmaviziSTo vA yai analiz: quia IgE aga kail" Conformably to this Uadyotakara, the Vartikakara, says in the Vartika on N.S. I. i. 33" savaitgaliai hat hi 9789: ". How is it then that in the passage quoted above, Uddyotakara and his commentator-Vacaspatimis'ra--criticise Dinnaga ? A careful study of * Bagiara's << Hindu Logia" p. 34. Vidyabhusada's H. I. L. p. 281. + Son Dr. Vidyabhusana'History of Indian Logic" p. 282. Fragments from Dlinage pp. 18-21 by Dr. Randle.

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the points which are raised in the course of the discussion will show that what they really criticise is not the doctrine of Dianaga's in its abstract form, but the doctrine as applied to the particular case of the smoke and the fire where their locality is not visible owing to distance. As Vacaspati says : "yeSAmapi dezabhedo'jayavI darzanAIH teSAmapi viyadvartinI dhUmalekhAmalihAmupalabhyAnupalabdhadezAnA aigias49:"--that is to say, Dinnaga's theory will break down in the case of the smoke whose locality is invisible owing to distance (" 17 3 YUKRI AR e cila pia" &c). Then after discussing the ordinary view that fire is inferred from smoke as its invariable concomitant, Uddyotakara and Vacaspatimis'ra opine that what happens in such a case is that one particular character of smoke (PIJAHAI) is inferred from another character of the same smoke ( "arazader yanlara 1914 4:"). Next, taking the other stock illustration "anityaH zabdaH kRtakatvAt ", Uddyotakara explains " sarvasyAnumeyasya afgai spei sidqiqTA: Sig Hala" thus:"421 RTEFEATHEET SAGI 1 Ahla isuaa: fa ara sigurishgaiga". Thus, the aliqual theory of the author is held by the Brahmana logicians just as well as by Dirinaga and his school. Similarly, in the first of the two famous verses ac aqua gjate prasiddhaM ca tadanvite / tadabhAve ca nAstyeva taliGgamanumApakam / viparItamato yat syAdekena dvitayena vA / ferraigadlem af 619491 saa l" which Pras'astapada quotes from Kas'yapa the word 'apaa' means, as the commentator says, "saibarafufuauitate waii" Kumarila, who comes a few centuries after Dinnaga, discusses the problem in the S'lokavartika in a set of verses which in point of reasoning bear a close resemblance with the verses quoted from the Pramanasamuccaya, Non, it is difficult to believe that the anti-Buddhistic Brahmana would bave swallowed the view of Dinnaga if it were a pare hereay from the orthodox logic. For example, Uddyotakara does not hesitate to indulge in carping and even irrelevant criticiem whenever he comes across tbe logical heresies of Buddhists. * (2) Another signal reform in Indian logic with which Dinnaga is credited is his rejection of the five-membered syllogisma. While Maitreya* epoke of two kinds of theses (919) M ' and quant't and Vasubandhu described two * Dr. Vidyabhasana'. II. L. p. 284, + Coald this terminology have been suggested by the mid9 and of the Vaykkarafu

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logical theory (3) kinds of syllogism, * one of five parts and the other of two it was Dinnaga who took the decisive step of rejecting sqat and fanaa as superfluous even in the Pararthagumana. There can be no doubt that the Satrakara and the Bhassakara of the Nyayadars'ana recognize only the five-membered syllogism, and yet it is curious to observe that in the numberlese argumente which they employ in justifying their system and convincing their opponents they hardly set forth the five-membered syllogism. In the Vaisesika school the distinction between frigigata and arritia has been recognized by Pras'astapada whose corresponding terms are 'svanizcitArthAnumAna' and 'parArthAnumAna, but be has not like Diabaga reduced the latter to three members. If the I theory which does away with 3990 und fanga from the Pararthanumana be sound, -of which I am not altogether sure the credit for the reform evidently belongs to Dinnaga. It is said that "the significance of the middle term (called Hetu) for inference and hence for the theory of reasoning, is for the first time discussed by Dinna [ Dinnaga ) and the result of his study is the famous doctrine of the 'three Phases of Hetu't. This is known as the doctrine of the Dead or the three essential conditions of a good betu, which are enumerated in our text asetadate', 'atah arah' and 'grata'. These are the same as the conditions which were laid down in the couplets of Kas'yapa wbich Pras'astapada bas quoted and to which we referred in the preceding paragragh. It has been said, however, that there was borrowing from Dirnaga on the part of Pras'astapada, and "this borrowing | Pras'astapada bas tried to conceal," and such a thing is in entire accord with the natural wish of a school, when it has to appropriate fruitful ideas from another to disguise and adopt them in form if not in substance." I refuse to base my conclusions on the hypothesis of a moral depravity on the part of Pras'astapada which there is no reason to assume. I rather agree with Dr. Randle in thinking that * E.I. L. p. 209. + Bugiura'. "Hindu Logic" P, 35. Stoherbataty.

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* the effrontery of such a claim that the doctrine originated in the school of Kaa'yapa i. e. the Vais'esikas), if the doctrine had really originated recently in the Bauddha schools, would be incredible". There still remains one important point to consider : Does 'erganta sint in the couplet mean 'connected with the 997 which is the subject * of the inference (orgara) and thus correspond to what's the first of the three conditions mentioned in our text; or does it mean 'connected with the area' in the narrow sense of the major terra,' thus emphasising the necessity of invariable concomitance between the middle and the major ? Dr. Keith proposes the latter interpretation, and in support of it he argues that the clue to the meaning of angaa is to be found in the Philofacialwhich admittedly means 1 (major term), and not 987. As against this we must remember that the double meaning of the word ' da' or 'histo is by no meabs rare in books of early logic, both Brahmana and Bauddha. But even if we take the word ' n' in the narrow sense of any, it does not necessarily follow that the cundition means only the invariable concomitance of the loss (middle ) and the it (major); for it may still mean that which is bound up with, that is, coexisting with, the 12 in a coromor substratum. Dz. Keith's interpretation, though sinipler than that of the commentator, is not borne out by the sequel in Pras'aetapada's Bhasya. Wbile explaining the lines of Ras'yapa, Pras'astapada distinguishes between the meaning of 'B ' 28 occurring in the first half of the line and that occurring in the second through the pronoun ; thuis i signaatea' and 'ataqugin,' which justifies the commentator's explanation noted above. Moreover, Among the fallacies which arise from the violation of the essential condi. tions, both Kas'yapa and Prab'astapada mention was which is a fallacy arising from want of war, which must therefore be included in the list of those conditions. It is not right to say that this line of reasoning begs the question, for Kas'yapa himself has included saffrance among fallacies ("larations Ffestation 49415Haka), and 80 has Pras'astapada, whose xha: naftaranekerauffisant 4-8'ridbars in the Nykyakandall iv

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Xxvi illustrations of the particular fallacy clearly show the necessity of including anal among the essential conditions of a good hetu. It should be noted that in thus interpreting the language which conveys the essential corditions of a good hetu, in the light of the fallacies which arise from their violation, we are not using an extraneous test, but one which is supplied by the statement in the following couplet viz. "autiana a TIT " etc. Furthermore, even direct proof of the commentator's interpretation of 'anumeya' in 'anumeyena saMvarddha' being correct is furnished by Pras'astapada's mention of a fallacy called 'Baguet', where (2942' unquestionably means that and the fallacy is an earlier name of the later ' da'. The reader will be interested to know that a stanza in the Madraraksasa which seems to have been founded upon the conditions laid down in these couplets supports the above interpretation. The relevant line in the stanza ruus thus : "sAdhye nizcitamanvayena ghaTita vight sapakSe sthiti vyAvRttaM ca vipakSato bhavati yat tatsAdhanaM secar" These lines are an exact parallel of Kas'yapa's couplet. Here aren' means 'Aigla qe qe,' says the commentator, and rightly; this can never mean concomitance with the art, for we canuot say that dhUma is nizcita in vahni although we can say vAha is nirdhita with "Moreover," as Randle says, "the doctripe of trairupga] is already implicitly present in Vatsyayana's Bhassa on N.S. V, 34 and even in that sutra itself.' I would further cite the Bbasya on N, S. I, i, 34-35 where it is said :--first, ficu afdgere dharmam , next udAharaNe ca pratisaMghAya, and lastly udAharaNavaidhAzca...etc-the conditions corresponding respectively to 'qazutaan', ' R AFA' and laget aintah' which make the trairupya of the betu, Dionaga is said to bave "introduced a universal proposition to take the place of the old analogical examples." This view is strongly supported by Dr. Keith who advances two arguments in its favour* :(1) First, a close scrutiny of the different parts of the five membered syllogism and their context would show that originally the reasoning of the inference was supposed to proceed from the example to the case under consideration, Keith's I. L. A. P. p. 87 and p. 104.

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vu and not from a universal proposition supported by examples; i. e, it proceeded "froin particular to particular by analogy in the manner approved by J.S. Mill", and not as other logicians hold from the universal to the particular. (2) "Pras'astapada recoguises the necessity of the apiversal proposition, but it is more likely that for this reform he is indebted to Dinnaga than vice versa; for "a priori itis more reasonable to assume that Pras'astapada owes the principles to a school in which it bad a natural right to exist." It is difficult to take the second argument seriously, for it is wellknown that the logic of a system is not always consistent with its However, if the argument is pressed, it can be easily met by a counter-argument that the universal proposition on which inference is based has a better right to exist in a system which recognises the reality of universals than in one which knows of po universal but only the particulars. It was the believer in the universal who later on felt the necessity of explaining the validity of the universal proposition asis of inference, and therefore, assumed a peculiar non-empirical ( alaukika ) variety of saMnikarSa or pratyAsatti for its apprehension, which be called aragangur* salt. As pointed by Dr. Randle, "the Naiyayika (Brahmana ) so far from admitting that the principle has a natural right to exist in an idealistic system, erophatically denies that such a system has any right to such an idea." (See Randle's F. D. p. 54; and N.V.T. p. 127). Before dealing with the first ground I will put forward certain evidence based on the terminology of the Nyaya Dars'ans which points to a recognition of the universal proposition in the process of Inference and will also cite passages to disprove the view that with Gautama and Vatava Inference was only a reasoning from particulars to ap adjacent particular. The word 'r', as also the word 'laana,' literally means 'going down and implies the process of descending from the universal to the particular. * Dr. Keith calls this jnanalaksana, wbich is obviously a slip. (800 I, L. A, p. 104). + It also meant the general principle as opposed to exception, which are particolars, because it was from the general principle that one came down (FT) to particulars. In this sense the word is used in the Pratiskhya: " 19 TET TE galata" (Rk. Ps. Patala I). That was based on gathering together of examples which ytold the conclusion was known to Yaska also and even to his predecessor Aupamanyava whose opinion he quotes (chandomyaH samAhatya samAhatya samAmnAnAsta evaM nigantava eva santo nigamanAsighaNdapa uccanne 44749) in his Nirukta,

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Xxviii Ker' which etymologically is the reverse of all means 'carrying op', and it implies the opposite process of carrying up the particolars to the universal. The word 'Egiza we render by 'Example'in Englieh, but in doing so miss the significance of the Sanskrit original. 'la' is that in which 'espai i.e. a truth or principle* is 'ez' (observed), as distinguished from oural', that is the truth which is proved. Another word used in the Nyayasutras which bears clear testimony to the recognition of the general law as the basis of Inference is 'paulatimi. e. the hetu with star or variability as opposed to invariability which is its necessary implication as a condition of valid reasonsing. Luckily, we bave still more convincing proof of the position which I am here trying to establish, in the shape of certain syllogistio illustrations. Vatsyayana has given in the course of his commentaries op the Nyayasatras. For example, in the Bhasga on I. i. 34 he explains the force of selittautait as a hetu of placa by adding 'segreteria Papi eelafa' (HIFT48917 sta STYTTASalazzi ezraia ) which is a clear enunciation of the posi. tive general principle (Bayaqla) on which the argument is based; the negatipe counterpart of the same being given in the Bhasya on the next sutra as " anutpattidharmakanityam" which is the vyatirekavyApti and is illustrated by AsmAdidravyam . ("311aze: 167: FENETTA 916, parfum forgat emme omfala"). In the Bhasya on sutra 39 where all the five Hayes are formally set forth we read as an illustration of 3GI&Cu not 'Finantigat' but "zler Flat THAN THIETIAE " Similarly, in the commentary on I. ii, 7 which defines 401674 Vatsyayana uses language which shows a clear preception of the value of the universal Thus, instead of saying anityaH zabdo nityadhamonupalabdheH sthAlayAdivat , he says: " T: 378EUR lacunico: a 2194854fara afai i Fl " wherein writers used only to the Aristotelian syllogiem, which contains a general proposition without the particular vouchers on which it rests, puspect an arguent from particulars to an adjacent particular as soon as they see a particular mentioned in the syllogism. As a matter of fact, the particular example serves only as a voucher of the general law. Even the Buddhist logician, therefore, speaks of tz1976 and not agra. Not only was the universal proposition own to Gautama and Vatsyayana as the basis of Inference, they even faw that the universality might be misleading unless it was carefully scrutinized. * Cf. Ja usaAFATES:-Bh, Gita II, 16. Here the predicate is placed before the subject just as in it is Arnarfarin and is thus a good aqfatter. are: To: therefore,

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xxix Hence they mention a certain type of fallacy which they call 'f' or 'generality', that is, a fallacy consisting of a misleading generalization which can be opposed by another generalization giving rise to a logical deadlock, unless and until it is removed by the discovery of some particular point (a) which would turn the balance in favour of one or the other. As Vatsyayana points out under N. S. I. 1. 39 " atyavasthApya khalu gharmayoH sAdhyasAdhanabhAva mudAharaNe jAtivAdI pratyavatiSThate / vyavasthite tu va dharmayoH sAdhyasAdhanabhAve dRSTAntasthe gRtsamANe sAdhana tasya dharmasya hetutvenopAdAnaM na sAdharmyamAtrasya na vaidharmyamAtrasya ve ti // 39 not Uddyotakara's criticism of the notion of 'fam' and that of 'nAntarIyakAryadarzana 00 as the basis of Inference has been adduced as a plausible ground for holding that bis Brahmana predecessors could have originated the doctrine of fa (universal proposition) of which erfarna and in are but negative forms. But the objection is based upon a superficial view of the paragraphs in which the criticism occurs. For, it should be noted that it is not the doctrine of 'tr' or 'nAntarIyakArthadarzana' that Uddyotakara critcises, but only the particular form in which the definition is worded. * The Vais'esika Satras similarly contain some clear indications of the recognition of the universal proposition as the basis of Inference. In Satra III i 14, prasiddhipUrva karanA dapadezasya, ' prasiddhi ' is explained by the commentator as " smaryamANA vyAptiH " The explanation is correct. Inference is here said to be resting on the statement of the hetu (arr) based upon 'if' i. e. well-established concomitance. If Inference had been regarded as proceeding directly from the example to the subject we would have been so told; instead of that we are clearly given to understand that the as a mark of the must have been previously 'wellknown' or 'well-established ' -a condition which cannot be said to be fulfilled by a 3 which simply belongs to an example or belongs to it along with the , unless it is in fulfilment of a wellknown and well-established principle. Again, in Sutra IX. ii. i, asyedaM kArye kAraNaM saMyogi viyogi- virodhi - samavAyi ceti lainikam," there would have been no point in specifying the different kinds of relations which generally figure in the universal proposition, if the Inference proceeded straight from the example (ra) to the subject ( ). GE In view of this direct and indirect evidence which I have cited, it is impossible to agree with Mr. Keith when he says that "the third member of the syllogism is nothing more than an example, and that the original * Bee N. Vartika on NS. I. i. 5.

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procese knew no formulation of a general rule." His argument in sopport of it that "the term 'example'is only with great difficulty to be reconciled with a general proposition " loses all its force when we remember that the Sanskrit original of 'example' is 'ezint,' which far from labouring under "the great difficulty" to be reconciled with a general proposition mean nothing less than an example in which the general proposition is obserreri (eg: 7-a: Biegiala'--see supra ). With this fact and the whole evidence of the preceding paragraph before us, we cannot accept Mr. Keith's further argument that the fourth and fifth members'agi a197' (='Thus is this') and 'JAATETI' (= Therefore, thus is it.) show reference to the example, Mr. Keith's next remark that "the sunming up in the application is expressly said by Gautama to be dependent on the example" is based upon a misunderstanding of the word 'udAharaNa' of the sutra 'udAharaNApekSastathetyupasaMhArI a gia al REFTCA7: I. 1. 38.' which means much more than a bare example; it means the 'example' as illustrative of a general principle. Vatsyayana says in his gloss on JCIETTET, FORTFAR A ari gi', and as noted above he makes the point absolutely clear at the end of his commentary on the next satre where he says: "cateca Tay YAT: Fluarganya dRSTAntasthe gRhyamANe sAdhanabhUtasya dharmasya hetutvenopAdAnaM na sAdharmyamAtrasya na vaidhaya'mAtrasya vA." Mr. Keith's next argument based on the words ta!' and '29' fails equally wide of the mark. The fact that the word 2791 is used instead of a is significant: it shows that the inference is not based on mere likeness of the subject with the example, but on the manner in which the example bebaves. For, 2 is a pronominal adverb connoting manner and not mere likeness, unlike a which may connote only likeness with the standard of comparison. It thus implies a statement of behaviour, that is to say, it is not a term but a proposition of which it introduces an illustration and that proposition in the present case is the universal yo yo dhumavAn sa sa af 117 ( 921 HETAR: ) or 2497ata aigail ( 741 RE1%8: ) which is more than an argument by analogy, such as parvato mahAnasa iva vahnimAn or parvato mahAnasa iva dhUmavAn aigais! Mr. Keith says in a footnote that the fourth member which is now "241 4176" was "originally presumably tathayam ( ayrga )." This however, is begging the question: "7" is there, and it means that the example is one and this is another, both illustrating the same general rule. Had there been no general rule, one would have said 2 Agiaa: 2217; but precisely because

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the general rule is thera viz. WATC # ATT and Hae is its illustration, it becomes necessary to mention the 94 as another ( 7 ) illustration of the rule as proved by the inference in hand. Hence the in fau a194.' To conclude, I endorse Dr. Randle's opinion that "so far as I know no evidence has yet been produced to show that it (the doctrine of Vyapti] originated in the Baudalha rather than in the Vais'esika school". I go further and add that there is positive evidence in the Vais'esika and the Nyaya Silras and in Vatsyayana's Bhasya to prove that the doctrine was held by Nyaya and Vais'esika writers long before the time of Dinnaga. The comparative study of the Fallacies under their three heads of Fallacies of Paksa, Fallacies of Hetu and Fallacies of Drstanta as treated in the brahmana, the Bauddha and the Jaina logic is another important subject which can well find a place in this Introduction, but I refrain from attempting it here, as much of the material for such a study has been presented by me in the Notes. I now come to some miscellaneous matters with which I propose to conclude this Introduction, V. Miscellaneous. 1. What was the name of this work ?-This work was ordinarily known as " 19 " as would appear from the titles of its commentaries, Auch as "Nyayapraves'a-vstti ", " Nyayapraves'a-pazjika" and "Nyayapraves'a-tippana". The game is its name in Chinese and Tibetan versions, where to the name itself are added certain suffixes and prefixes which are not, and were probably never intended to be, regarded as a part of the name, but were merely inserted as descriptions or amplifications, of the title. Such are Nyayapraves'a-S'astra, Pramana-S'astra--Nyayapraves'a, Pramana-Nyayapraves'a-dvara, Hetuvidya--Tarka-S'astra etc. (See Pt. Vidbus'ekhara Bhattacarya's Introduction to the Tibetan edition of this work). The Ms. however, on which the present publication is based calls it "41994 HE" in the colophon, and so I have given the title to the Sanskrit text at the top and have retained the same in the finis. Haribhadra speaks of his vrtti as "249 71841" in the introductory verse, and Para'vadeva also repeats the title (artisanaleti stara

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n@) in his Panjika, and commenting upon the text of the Vitti he does not think that the addition of "7" in the word has been made owing to the necessity of filling up the measure of the verse, and in this view he is justified by the fact that even lower down in the prose passage where no such necessity exists Haribhadra uses the words " 21947FM "' which the Panjika explains " siraila " etc. The word ' gia' however, like the additions in the Tibetan and Chinese mse, is only a description and not a part of the title. Similarly, in view of the concise style combined with the weighty matter of the work, it came to be described as " and it was so known to Haribhadra wheu he wrote his Vitti. 3. Commentaries. It seems that the Nyayapraves'a wasa very popular work on Logic and was commented upon by a number of Jaina as well as Buddhist writers, Haribhadra, a Jaina writer, whose commentaty--"-7148angie"--is here published, knew of a number of learned and elaborate conmentaries on thes Nyayapraves'a*, of which the one by Arcata, a Kashmiriau Buddhist scholar, seems to have attracted most attention.f Arcata is mentioned by the Jaina logician Ratnaprabhasuri the author of the Syadvadaratnkaravatarika (dated 1181, A.D.) who characterises him as clever in debate and he has criticised Dharmottara, who lived about 847 A. D. His date thus falls somewhere in the tenth century. 1 Haribhadra. The author of the Vstti, is " Haribhadra II ". (see Dr. Vidyabhusanas " H. I. L." pp 208-10). He was an erudite scholar, who was well-versed in Buddhist as well as in Jaina logic, as is evident from the passages which he has quoted from the works of Dinda or Diinaga, Dharmapala and Dharmakirti along with those of Siddhasena, Samantabhadra and Malla padin, in his Anekantavadajayapataka. tika. This is further borne out by his interest in the Nyayapravea's, and his acquaintance with the commentaries of this work, to some of which he makes references is his Yrtti. * nyAyapravezakavyAkhyA sphuTAthai racayAmyaham // racitAmapi satprajJavistareNa smaastH| asatyajJo'pi saMkSiptaf: FRIGAT4111 + Soe Notes pop. 2, 4, 10, &c. | About 900 A. D. Dr. Satischandra Vidyabbugana, on the evidence mentioned above (H. I, L. P. p. 891-32-). See Dr. S: V's, H.I, L. p. 209.

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Daxili The date assigned to Baribbadrasuri by Dr. S. C. Vidyabhusana is "about 1120 A. D.** This, however, will have to be put a little earlier, in view of the date which has to be assigned to his commentator Pars'vadevagani. Pars'vadevagani, the author of the Panjika on Haribhadra Suri's Vrtti, states the date of the composition of his work as follows: " praharasasryuke vikramasaMvatsare'nurAdhAyAm / hurrent a careful neganton faqai 1 (721. 9. 9. 1 p. 82) The symbolical statement of the date contained in the first line has been interpreted as Vikrama Samvat 1189, =" 1133 A. D. by Dr. S. C. Vidyabhusana, and this bas been accepted by Pandit Vidhas'ekhara Bhattcharya. The "Jaina Granthavali" (published by the Jaina S'vetambara Conference, Bombay ), however, gives the date as V.S 1169 i, e. 1113 A. D. The differece arises from the difference in the interpretation of the word "@" in the above quoted verse. Does " H "stand for 8 or 6 ? Fortunately We have a test in the details of the month, the fortnight, and the naksatra mentioned in the verse. I referred the question to my learned colleague Pandit Ramayatna Ojha, Head of the Department of Jyanytisa in the Oriental College of the Benares Hindu University, and requested him to apply the test. He found that the details acoorded with the Vikrama year 1169 i. e. 1113 A. D. I From this incidentally we learn that Pars'vadevagani belonged to that part of the country where tho month is commenced with the dark and ended with the bright fortnight i. e. Northern India. S'ricandra is the author of the "Nyayapraves'atippana " which Dr. S. C. Vidyabbanana describes as " a supercommentary on the Nyayapraves'a Vitti of Haribhadrasuri". In the BIbattippanika it is described Fanagalent 9986 og stati " This shows by the way that S'ricandra knows the main work as '7414327,' and not as state as supposed by Dr. Vidyabhagana and Principal Vidhus'ekhara. The work is said to have been composed in V. S. 1168=1112 A. D. This makes it one year older than the Panjika of Pars'vadevagani. * In Dr. 8.0. Vidyabhayaris H. I. L. p. 808. Bon Nyayipravodla Part II ( Tibetan Text) G. 0. 8. p. 11. He writer for # *of ATT The 345 ara fat kobhI "praharasanTrestaThame" honA cAhie / hamane gaNita karake dekhAbhI he saM. 1169 me phA.ka. budhavArako paDatI mora anurAdhA nakSatra bhI usa dina rahatA hai| isase yaha bhI nikalatA hai ki yaha andhakAra usa deza ke ye jahAM agAdicAndramAsakA hI mAra thA / ini.

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4. Manusorfpts The present cdition of the Nyayapraves'a and its Viti and the Panjika of the Vrtti has been based upon the following four manuscripts of which the first three were placed at my disposal by the Baroda State and the last was supplied by my learned and esteemed friend Jaina Acarya S'ri Vijaya-Nemisdriji of Ahmedabad : 1. 1983Tsh text-fol. 2, original from Hemacandracarya Jain Sabha, Patan. A photostat copy of this is preserved in the Library of the Oriental Institute, Baroda. 2. P asak (1) fol. 16, original in the Oriental Institute, No. 2844. (2) Second copy, fol. 6, preserved in the Jaina Jnana-Mapdira, Pravartaka S'ri Kantivijayaji S'as'trasamgraha, Baroda. 3. Predargleras 1(1) palm-leaf old and dilapidated, fol. 119 minus 1,4,62-64, 67,70, and 90, obtained from Khetarvasi Jain Bhandar, Patan. A photostat copy of this is also preserved in the Library of the Oriental Institute, Baroda. (2) Second copy with folia 19, 20, 22-24 only obtained from the library of the late Mr. T. M. Tripathi of Nadiad. 4. reyder met with gret, & new copy on paper, fol. 14 with 15 lines to a page, supplied to me by Acarya S'ri Vijaya-Nemi-Sariji of Ahmedabad from his Bhander. 5. Thanks and Apologies I must apologize to the reader for the numerous misprints that have escaped my notice owing to hurried proofreading. Instead of making a separate list of Errata, big and small, I have corrected all the important misprints at their proper place in the Notegma an arrangement which I venture to think will be found more serviceable than the usual one of putting up a list at the end of a book. There is one correction, however, which I should specially mention. When the first few formes of this work beginning with the text of the Nyayapraves'a, which were first printed at Baroda, were reprinted at the Bombay Vaibhava Prego In order to secure uniformity of print and paper--for which I am specially indebted to Dr. Binoytosa Bhattacharya, the General Editor of the G. O. S.-I seized the opportunity for correoting an important passage on P. 4 U 1077 relating to the Hetvabhisa "Manger

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942 ." The reading in the first print which Pandit Vidbub'ekbara has used for his Comparative Notes was based on the old manuscripts of the Nyayapraves'a (No. 1) of the Baroda Library and ran as follows: "vipakSakadezavRttiH sapakSamyApI yathA / prayatnAnantarIyakaH zavo'nityatvAt / prayatnAnantarIyakaH pakSo'spa ghaTAdiH sapakSaH / tatra sarvatra ghaTAdau vidyate'nityatvaM naakaashaadau| tasmAdetadapi vidyuddhaTasAdharyeNa pUrvavadanaikAntikam // " and after it was placed in brackets the reading of the press copy prepared for me by the Baroda Office which can as follows:"2471 nantarIyakaH pakSo'sya vidyudAkAzAdivipakSaH / tatraikadezavidyadAdau vidyate'nityatvaM nAkAzAdau tasmAdetadapi jargazaintifmata4". The brackets dappened to be left out in the first priot! This gave a very unsatisfactory text which is now completely corrected on the authority of the two other manuscripts-No. 3 and 4 in the list made above. In thanking all those whose manuscripts I have used in the preparation of this work, I must particularly mention my late lamented pupil and friend, Mr. C. R. Dalal, who placed the collected manuscripts at my disposal ; also, Achrya Sri Vijaya-Nemi-Sariji who supplied me with his beautiful copy of the Nyayapraves'aka Vrtti immediately on request. I am also gratefulfar more than I can express to the late lamented Mr. Kudalkar, Superintendent of the Manuscript Library of the Baroda State, and to Dr. Bepoytosa Bhattacharya, the present General Editor of the G. 0. S, for the utmost courtesy, patience and consideration which they have shown during the period of the long delay which has unavoidably occurred in the publication of this work. My loog illness in 1923 and my constant preoccupations with the heavy academic and administrative work of the Benares Hindu University are my only excuse. This expression of regret I also owe to the world of Oriental scholars who have evinced a keen interest in the publication of the "Nyayapraves'a of Dinnaga" ever since it was announced. I am thankful to my friend and collaborator Pandit Vidhus'ekbara Bhattacharya for promptly bringing out the Tibetan edition of the Nyayapravea'a as Part II of the work in the G. O. S., and thus satisfying to a large extent the curiosity of these scholars. A. B. DERUYA.

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Books of Reference. ttara. 1. Nyayasutras of Gautama with the Bhasya of Vatsy yana. 2. Nyayapartika of Uddyotakara. 3. Nyayavartikatatparyatika--of Vacaspatimis'ra--Vizianagram Series. 4. Vais'esika Satras of Kanada. 5. Pras'astapada Bhasya--Vizianagram Series. 6. Sridhara's Nyayakandali, being a Commentary on Pras'astapada Bhasya. 7. Nyayabindu of Dharmakirti with Nyayabindutika of Dharmo --Dr. Peterson's Edition; Asiatic Society of Bengal. , -Bibliotheca Buddhica, Petrograd. Nyayavatara of Siddhasena-Divakara with the Vrtti of Siddharsi-Gani. -Edited by Dr. P. L. Vaidya. 10. - s Dr. S. C. Vidyabhumana. 11. Tattvasangraba and Com. by S'antaraksita and Karnalas'ila :-G.O.S. 12. Mimams.-S'loka-Vartika of Kumarila Bhatta, with the commentary called Nyayaratnakara of Parthasaruthimis'ra Chowkhamba Edition, Benares. 13. Dr. Satis Chandra Vidyabhusaqa's "History of Indian Logic". 14. Keith's "Indian Logic and Atomixim". 15. Keith's "Buddhist Philosophy." 16. Randle's "Fragments from Diinaga". 17. Vaisasika Philosophy, By Prof H. Ui. 18. Vais'esika Pbilosophy, By Dr. Faddegan. 19. Bindu Logic-By Prof. Sagiura. 20. Nyayapraves'a of Acarya Dinnaga, Part II (Tibetan Text) with Introduction and Comparative Notes. G. 0. S. By Principal Vidburekhara Bhattacharya.

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xvii 21. "Digudga's Nyayapraves'a and Haribhadra's commentary on it." -An article by Prof. N. D. Mironov (Schanghai) 22. "Is the Nyayapraveo's by Dignaga ?--Dr. Tucci's article in the Journal of the Royal Asiatic Society, January, 1928. 23. "Buddhist Logic before Dignaga"-Dr. Tucci's article in the J. R. A. S. July, 1929. 24. " The Authorship of Ny&yapraves'a "-Keith's article in the "Indian Historical Quarterly's March, 1928. 25." Manimekbalai "- with Introduction. By Dr. Krishnagwami Iyengar, 26.27. " Problems of Identity in the Caltaral History of India" -By Prof. Kuppuswami Sastri--Madras Journal of Oriental Research, January and April, 1927. 28. Aravanavatikal (Acarya Dharmapala ?)"January, 1928. 29. << The Place of Prakas'tapada and Dignaga in the Evolution of Vyapti" -Mr. A. S. Krishna Rao-Madras J. O. R. January, 1987. "Inference in Indian Logica-Mr. A. S. Krishna Rs. Madrag J. O. R. October, 1927. 31. * Erkenntnis theorie und Logic-Nach Der Lehre Der Spiteren Buddhisten "-By Th. Stcherbatsky. 1924. 30.

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CONTENTS. PAGE. Introduction ... i to xxxviii 1. The Author of the Nyaya-Praves'a ... II. The Nyaya-Praves'a and the Manimekhalai xui LII. Dinnaga and Pras'astpada ... xvi ly. The problem of Dionaga's contributions to Indian Logic. ... xxii v. Miscellaneous. ... xxxi-XXXV Books of Referenca ... xxxvi bhyAyapravezakasUtram nyAyapravezakapatti 9-37 nyAyapravezakattipazikA 38-82 Notes ... 1-104 1-8

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nyAyapravezakasUtram sAdhanaM dRSaNaM caiva sAbhAsaM prsNvide| pratyakSamanumAnaM ca sAbhAsaM tvAtmasaMvide ||-iti zAstrArthasaMgrahaH // 4 taMtra pakSAdivacanAni sAdhanam / pakSahetudRSTAntavacanairhi pAznikAnAmapratIto'rthaH pratipAdyata iti // tatra pakSaH prasiddho dharmI prasiddhavizeSeNa viziSTatayA svayaM sAdhyatvenepsitaH / pratyakSadyaviruddha iti vAkyazeSaH / 8 tadyathA / nityaH zabdo'nityo veti // hetusrirUpaH / kiM punasrUpyam / pakSadharmatvaM sapakSe sattvaM vipakSe cAsattvamiti // kaH punaH sapakSaH / ko vA vipakSa iti // sAdhyadharma sAmAnyena samAno'rthaH sapakSaH / tadyathA / anitye zabde 12 sAdhye ghaTAdiranityaH sapakSaH // vipakSo yatra sAdhyaM naasti| yannityaM tadakRtakaM dRSTaM yathAkAzamiti / tatra kRtakatvaM prayatnAnantarIyakatvaM vA sapakSa evAsti vipakSe nAstyeva / ityanityAdau hetuH // dRSTAnto vividhH| sAdhamryeNa vaidha16 mryeNa ca // taMtra sAdhamryeNa tAvat / yatra hetoH sapakSa

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( 1 ) evAstitvaM khyApyate / tadyathA / yatkRtakaM tadanityaM dRSTaM yathA ghaTAdiriti // ' vaidhamryeNApi / yatra sAdhyAbhAve torabhAva eva kathyate / tadyathA / yannityaM tadakutakaM dRSTaM 4 yathAkAzamiti / nityazabdenAtrAnityatvasyAbhAva ucyate / akRtazabdenApi kRtakatvasyAbhAvaH / yathA bhAvAbhAvo'bhAva iti // uktAH pakSAdayaH // eSAM vacanAni parapratyAyanakAle sAdhanam / 8 tadyathA / anityaH zabda iti pakSavacanam / kRtakatvAditi pakSadharmavacanam / yatkRtakaM tadanityaM dRSTaM yathA ghaTAdiriti sapakSAnugamavacanam / yannityaM tadakRtakaM dRSTaM yathAkAzamiti vyatirekavacanam // etAnyeva trayo'vayavA 12 ityucyante // sAdhayitumiSTo'pi pratyakSAdiviruddhaH pakSAbhAsaH / tadyathA / pratyakSaviruddhaH 1, anumAnaviruddhaH 2, AgamaviruddhaH 3, lokaviruddhaH, 4, svavacanaviruddhaH 5, aprasiddha vizeSaNaH 16 6, aprasiddhavizeSyaH 7, aprasiddhobhayaH 8, prasiddhasaMbandhazceti 9 // taMtra pratyakSaviruddho yathA / azrAvaNaH zabda iti // anumAnaviruddho yathA / nityo ghaTa iti // Agamaviruddho yathA / vaizeSikasya nityaH zabda iti 20 sAdhayataH || 'lokaviruddho yathA / zuci naraziraHkapAlaM prANyaGgatvAcchaGkhazuktivaditi // svavacanaviruddho yathA / mAtA me vandhyeti / aprasiddha vizeSaNo yathA bauddhasva

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( 3 ) sAMkhyaM prati vinAzI zabda iti // aprasiddha vizeSyo yathA / sAMkhyasya bauddhaM prati cetana Atmati // aprasiddho bhayo yathA / vaizeSikasya bauddhaM prati sukhAdisamavAyi4 kAraNamAtmeti // prasiddhasaMbandho yathA / zrAvaNaH zabda iti // eSAM vacanAni dharmasvarUpanirAkaraNamukhena pratipAdanAsaMbhavataH sAdhanavaiphalyatazceti pratijJAdoSAH // uktAH pakSAbhAsAH // asiddhAnaikAntikaviruddhA hetvAbhAsAH // taMtrAsiddhazcatuH prakAraH / tadyathA / ubhayAsiddhaH 1, anyatarAsiddhaH 2, saMdigdhAsiddhaH 3, AzrayAsiddhazveti 4 // taMtra zabdAnityatve sAdhye cAkSuSatvAdityubhayAsiddhaH // kRtakatvA12 diti zabdAbhivyaktivAdinaM pratyanyatarAsiddhaH // vASpAdibhAvena saMdihyamAno bhUtasaMghAto'gmisiddhAvupadizyamAnaH saMdigdhAsiddhaH // dravyamAkAzaM guNAzrayatvAdityAkAzAsattvavAdinaM pratyAzrayAsiddhaH // anaikAntikaH SaT16 prakAraH / sAdhAraNaH 1, asAdhAraNaH 2, sapakSaikadezavRttivipakSavyApI 2, vipakSaikadezavRttiH sapakSavyApI 4, ubhayapakSaikadezavRttiH 5, viruddhAvyabhicArI ceti 6 // taMtra sAdhAraNaH zabdaH prameyatvAnnitya iti / taddhi nityAnitya20 pakSayoH sAdhAraNatvAdanaikAntikam / kiM ghaTavatprameyatvAdanityaH zabda AhosvidAkAzavatprameyatvAnnitya iti // asAdhAraNaH zrAvaNatvAnnitya iti / taddhi nityAnitya

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(1) pakSAbhyAM vyAvRttatvAnnityAnityavinirmuktasya cAnyasyAsaMbhavAtsaMzayahetuH / kiMbhUtasyAsya zrAvaNatvamiti // saipakSa kadezavRttirvipakSavyApI yathA / aprayatnAnantarIyakaH zabdo4'nityatvAt / aprayatnAnantarIyakaH pakSaH / asya vidyudA. kAzAdiH sapakSaH / tatraikadeze vidyudAdau vidyate'nityatvaM nAkAzAdau / aprayatnAnantarIyakaH pakSaH / asya ghttaadirvipkssH| tatra sarvatra ghaTAdau vidyate'nityatvam / tasmAdetadapi 8 vidyuddhaTasAdhayeNAnaikAntikam / kiM ghaTavadanityatvAtsayatnAnantarIyakaH zabdaH AhosvidvidyudAdivadanityatvAdaprayatnAnantarIyaka iti // "vipakSaikadezavRttiH sapakSavyApI yathA / prayatnAnantarIyakaH zabdo'nityatvAt / prayalAnanta12 rIyakaH pakSaH / asya ghaTAdiH sapakSaH / tatra sarvatra ghaTAdau vidyate'nityatvam / prayatnAnantarIyakaH pakSaH / asya vidyudAkAzAdirvipakSaH / tatraikadeze vidyudAdau vidyate'nityatvaM nAkAzAdau / tasmAdetadapi vidyuddhaTasAdhamryeNa 16 pUrvavadanaikAntikam // ubhayapakSakadezavRttiryathA / nityaH zabdo'mUrtatvAditi / nityaH pkssH| asyAkAzaparamANvAdiH spkssH| tatraikadeza AkAzAdau vidyate'mUrtatvaM na prmaannau| nityaH pakSaH / asya ghaTasukhAdirvipakSaH / tatraikadeze sukhAdau 20 vidyate'mUrtatvaM na ghaTAdau / tasmAdetadapi sukhAkAzasAdharmyaNAnekAntikam // "viruddhAvyabhicArI yathA / anityaH zabdaH kRtakatvAd ghaTavat / nityaH zabdaH zrAva

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gatvAta zabdatvavaditi / ubhayoH saMzayahetutvAd dAvaNyetAveko'naikAntikaH samuditAveva // "viruzcatuHprakAraH / tadyathA / dharmasvarUpaviparItasAdhanaH 1, dharmavizeSaviparIta4 sAdhanaH 2, dharmisvarUpaviparItasAdhanaH 3, dharmivizeSavipa rItasAdhanazceti 4 // taMtra dharmasvarUpaviparatisAdhano yathA / nityaH zabdaH kRtakatvAt prayatnAnantarIyakatvAdeti / ayaM heturvipakSa eva bhAvAviruddhaH // dharmavizeSaviparItasAdhano 8 yathA / parArthAzcakSurAdayaH saMghAtatvAcchayanAsanAdyaGgavizeSavaditi / ayaM heturyathA pArAyaM cakSurAdInAM sAdhayati tathA saMhatatvamapi parasyAtmanaH sAdhayati / ubhaya trAvyabhicArAt // dharmisvarUpaviparItasAdhano yathA / na 12 dravyaM na karma na guNo bhAvaH ekadravyavattvAt guNakarmasu ca bhAvAt sAmAnyavizeSavaditi / ayaM hi heturyathA dravyAdipratiSedhaM bhAvasya sAdhayati tathA bhAvasyAbhAvatva mapi sAdhayati / ubhayatrAvyabhicArAt // dharmivizeSa16 viparItasAdhano yathA / ayameva heturasminneva pUrvapakSe'syaiva dharmiNo yo vizeSaH satpratyayakartRtvaM nAma tadviparItamasatpratyayakartRtvamapi sAdhayati / ubhayatrAvyabhicArAt // dRSTAntAbhAso dividhH| sAdhamryeNa vaidhayeNa ca // taMtra 20 sAdhapeNa tAvad dRSTAntAbhAsaH paJcaprakAraH / tadyathA / sAdhanadharmAsiddhaH 1, sAdhyadharmAsiddhaH 2, ubhayadharmAsinaH 3, ananvayaH 4, viparItAnvayazceti 5 // taMtra

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( 6 ) sAdhanadharmAsiddho yathA / nityaH zabdo'mUrtatvAt paramANubat / yadamUrtaM tannityaM dRSTaM yathA paramANuH / paramANau hi sAdhyaM nityatvamasti sAdhanadharmo'mUrtatvaM nAsti mUrtatvA4 paramANUnAmiti // sAdhyadharmAsiddho yathA / nityaH zabdomUrtatvAd buddhivat / yadamUrtaM tannityaM dRSTaM yathA buddhiH // buddhau hi sAdhanadharmo'mUrtatvamasti sAdhyadharmo nityatvaM nAsti / anityatvAd buddheriti // ubhayAsiddho 8 dvividhaH / sannasaMzreti / tatra ghaTavaditi vidyamAnobhayAsiddhaH / anityatvAnmUrtatvAcca ghaTasya / AkAzavadityavidyamAnobhayAsiddhaH / tadasattvavAdinaM prati // ananvayo yatra vinAnvayena sAdhyasAdhanayoH sahabhAvaH pradarzyate / yathA 12 ghaMTe kRtakatvamanityatvaM ca dRSTamiti // "viparItAnvayo yathA / yat kRtakaM tadanityaM dRSTamiti vaktavye yadanityaM tatkRtakaM dRSTamiti bravIti // " vaidhamryeNApi dRSTAntAbhAsaH paJcaprakAraH / tadyathA / sAdhyAvyAvRttaH 1, sAdhanAvyA16 vRttaH 2 ubhayAvyAvRttaH 3, avyatirekaH 4, viparItavyatirekazceti 5 // tatra sAdhyAvyAvRtto yathA / nityaH zabdo'mUrtitvAt paramANuvat / yadanityaM tanmUrtaM dRSTaM yathA paramANuH / paramANorhi sAdhanadharmo'mUrtatvaM vyAvRttaM mUrta20 tvAtparamANUnAmiti / sAdhyadharmo nityatvaM na vyAvRttaM nityatvAtparamANUnAmiti // sAdhanAvyAvRtto yathA / karmavaditi / karmaNaH sAdhyaM nityatvaM vyAvRttam / anityatvA

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krmnnH|saadhndhrmo'muurttvN na vyAvRttam / amuurttvaatkrmnnH|| ubhayAvyAvattaH / AkAzavaditi / tatsattvavAdinaM prati / tato nityatvamamUrtatvaM ca na vyAvRttam / nitya4 tvAdamUrtatvAcAkAzasyati // avyatireko yatra vinA sAdhyasAdhananivRttyA tadvipakSamAvo nidarzyate / yathA ghaTe mUrtatvamanityatvaM ca dRSTamiti // "viparItavyatireko yathA / yadanityaM tanmUrta dRSTamiti vaktavye yanmUrta tadanityaM 8 dRSTamiti bravIti // eSAM pakSahetudRSTAntAbhAsAnAM vacanAni sAdhanAbhAsam // AtmapratyAyanArtha tu pratyakSamanumAnaM ca de eva 12 pramANe // taMtra pratyakSa kalpanApoDhaM yajjJAnamarthe rUpAdau nAmajAtyAdikalpanArahitam / tadakSamakSaM prati vartata iti pratyakSam // anumAnaM liGgAdarthadarzanam / "liGgaM punanirUpamuktam / tasmAdyadanumeye'rthe jJAnamutpadyate'miratra 16 anityaH zabda iti vA tadanumAnam // ubhayatra tadeva jJAnaM phalamadhigamarUpatvAt / saMvyApAravalyAte: pramANatvamiti // kalpanAjJAnamarthAntare pratyakSAbhAsam / yajjJAnaM ghaTaH paTa iti vA vikalpayataH samutpadyate 20 tadarthasvalakSaNaviSayatvAtpratyakSAbhAsam // helAbhAsa pUrvakaM jJAnamanumAnAbhAsam / hetvAbhAso hi bahuprakAra uktaH / tasmAdyadanumeye'rthe jJAnamavyutpannasya bhavati tada. . numaanaabhaasm||

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sAdhanadoSodbhAvanAni dUSaNAni // sAdhanadoSo nyUnatvam / pakSadoSaH pratyakSAdiviruddhatvam / hetudoSo'siddhAnakAntikaviruddhatvam / dRSTAntadoSaH sAdhana4 dharmAdyasiddhatvam / tasyodbhAvanaM prAgnikAtyAyanaM dUSaNam // abhUtasAdhanadoSodbhAvanAni dUSaNAbhAsAni // saMpUrNe sAdhane nyUnatvavacanam / aduSTapakSe pakSadoSavacanam / siddhahetuke siddhahetukaM vacanam / ekAnta8 hetuke'nekAntahetukaM vacanam / aviruddhahetuke viruddhahetukaM vacanam / aduSTadRSTAnte duSTadRSTAntadoSavacanam / etAni dUSaNAbhAsAni / na hyebhiH parapakSo dUSyate / niravadyatvAttasya // ityuparamyate // padArthamAtramAkhyAtamAdau diGmAtrasiddhaye / yAtra yuktirayuktirvA sAnyatra suvicAritA // // iti nyAyapravezakasUtraM samAsam / /

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haribhadrasUrikRtA nyAyapravezavRttiH / zrIsarvajJAya namaH // samyagjJAnasya vaktAraM praNipatya jinezvaram | nyAyapravezakanyAkhyAM sphuTArthI racayAmyaham || racitAmapi satmajJairvistareNa samAsataH / asatmajJo'pi saMkSiptaruciH sattvAnukampayA // tatra ca - sAdhanaM dUSaNaM caiva sAbhAsaM parasaMvide | pratyakSamanumAnaM ca sAbhAsaM tvAtmasaMvide | 12 ityAdAveva zlokaH / AhAsya kimAdAvupanyAsa iti / ucyate / iha prekSApUrvakAriNaH prayojanAdizUnye na kvacitpravartanta ityato'dhikRtazAstrasya prayojanAdipradarzanena prekSAvatAM pratyarthamiti / zAstrArthakathanakAlopasthitapara sNbhaavymaanaanupny| sahetunirAkaraNArthaM ca nyAyapravezakAkhyaM zAstramArabhyate ityukte saMbhavatyevavAdI paraH - nArabdhavyamidaM prayojanarahitatvAt 16 unmattakavAkyavat / tathA nirabhidheyatvAt kAkadantaparIkSAvat / tathA asaMca - datvAt daza dADimAni SaDapUpAH kuNDamajAjinaM palalapiNDaM sara kI TiketyAdivAkyavat 1 tadamISAM hetUnAmasiddhatodbhAvayiSayA prayojanAdipratipAdanArthamAdau zlokopanyAsa / ayaM cAbhidheyaprayojane eva darzayati 20 sAkSAt saMbandhaM tu sAmarthyena / yathA caitadevaM tathA sukhapratipattyarthamevameva lezato vyAkhyAya darzayiSyAmaH // vyAkhyA ca padavAkyasaMgateti / uktaM ca-

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(10) haribhadrasUrikRtA [nyA. pra pR01 zAkhaprakaraNAdInAM yathArthAvagamaH kutaH / vyAkhyAM vihAya tattvajJaiH sA coktA padavAkyayoH / / tatrApi padasamudAyAtmakatvAdvAkyasyAdau padArthagamanikA nyAyyA / 4 sA ca padavibhAgapUrvatyataH padavibhAgaH / sAdhanam dUSaNam ca eva sAbhAsam parasaMvide pratyakSam anumAnam ca sAbhAsam tu AtmasaMvide iti padAni // adhunA padArtha ucyate / sAdhyate aneneti siddhirvA sAdhayatIti vA sAdhanam / tacca pakSAdivacanajAtam / vakSyati ca / pakSAdi8 vacanAni sAdhanam / viSayazcAsya dharmaviziSTo dharmI / tathA dUSyate'nena dUSaya tIti vA dUSaNam / tacca sAdhanadoSodbhAvanaM vacanajAtameva / vakSyati ca sAdhanadoSodbhAvanAni dUSaNAni / viSayazcAsya sAdhanAbhAsaH na samyaksA dhanam / tasya dUSayitumazakyatvAt / nanu vakSyati sAdhanadoSodbhAvanAni dUSa12 NAnIti tadetatkatham / ucyate / sAdhanAbhAsa eva kiMcitsAmyena sAdha nopacArAdadoSaH ityetaca tatraiva nirloThayiSyAmaH / cazabdaH samuccaye / evakAro'vadhAraNe / sa cAnyayogavyavacchedArtha ityetaddarzayiSyAmaH / tathA AbhAsanamAbhAsaH / saha AbhAsena vartate sAbhAsam / sAbhAsazabdaH pratye16 kamabhisaMvadhyate / sAdhanaM sAbhAsaM dUSaNaM sAbhAsam / tatra sAdhanAbhAsaM pakSAbhAsAdi / vakSyati ca / sAdhayitumiSTo'pi pratyakSAdiviruddhaH pakSAbhAsa ityAdi / dUSaNAbhAsaM cAbhUtasAdhanadoSodbhAvanAni / vakSyati ca abhUtasAdhanadoSodbhAvanAni dUSaNAmAsAnIti // parasaMvide ityatra pare prAznikAH saMvedanaM saMvid avabodha ityarthaH / pareSAM saMvit parasaMcit tasyai parasaMvide parAvabodhAya / iyaM tAdarthe caturthI / yathA yUpAya dAruH / iti padArthaH // vAkyAryastvayam / sAdhanadUSaNe evaM sAbhAse parasaMvide parAvayopAya na pratyakSAnumAne / parasaMviphalatvAttayoH / yathA pArtha eva dhanurdharaH 24 pArthe dhanurdhArayati sati kojyo dhanurdhArayati iti // pratyakSam 20

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nyA. pra. pR01] nyAyapravezavRttiH (11) ityatra akSamindriyaM tatazca pratigatamakSa pratyakSa kAryatvenendriyaM prati gatamityarthaH / idaM ca vakSyati pratyakSa kalpanApoDham ityAdi / tathA mIyate aneneti mAnaM paricchedyata ityarthaH / anuzabdaH 4 pazcAdarthe / pazcAnmAnaM anumAnam / pakSadharmagrahaNasaMbandhasmaraNapU. kamityarthaH / vakSyati ca trirUpAlliGgAlliGgini jJAnamanumAnam / cazabdaH pUrvavat / sAbhAsam ityAdi / vakSyati ca kalpanAjJAnamarthAntare pratya zAbhAsam ityAdi / tathA hetvAbhAsapUrvakaM jJAnamanumAnAbhAsam ityAdi ca / tu 8 zabdastvevakArArthaH / sa cAvadhAraNa iti darzayiSyAmaH // AtmasaMvide iti / atatItyAtmA jIvaH / saMvedanaM saMcit / AtmanaH saMcit AtmasaMvit / tasyai AtmasaMvide AtmAvabodhAya / AtmA ceha cittacaittasaMtAnarUpaH parigRhyate na tu paraparikalpito nityatvAdidharmA / tatpratipAdakamamANAbhAvAt / iti 12 padArthaH // vAkyArthastvayam / pratyakSAnumAne eva sAbhAse AtmasaMvide AtmAva bodhAya na sAdhanadUSaNe AtmasaMviphalatvAt tyoH| Aha nanu sAdhanamapi vastuto'numAnameva tatazcAnumAnamityAyukta sAdhanAbhidhAnaM na yujyate a sminvA prAgukte anumAnAbhidhAnamiti / naiSa doSaH / svArthaparArthabhedenAbhi16 dhAnAt / tatra sAdhanaM parArthamanumAnamidaM punaH svArtham / aparastvAha / Adau sAdhanadUpaNAbhidhAnamayuktaM pratyakSAnumAnapuraHsaratvAttatpayogasya / ucyate / satyapi tatpuraHsaratve zAkhArambhasya parasaMvitpradhAnatvAtsAdhanadUSaNayo rapi tatphalatvAtpratyAsatterAdAvupanyAsaH / parArthanivandhanaH svArtha iti nyAya20 pradarzanArthamanye / / kRtaM prasaGgena / prakRtaM prastumaH // iha ca sAdhanAdayo'STau padAryA: abhidheyatayA uktAH / parasaMbittyAtmasaMvityoratra prayojanatvena saMbandhazca sAmarthyagamya eva / sa ca kAryakAraNalakSaNaH / kAraNaM vacanarUpApana24 prakaraNameva / kArya tu prakaraNArthaparijJAnam / tathAhIdamasya kAryamiti saMbandha

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(12) haribhadrasUrikRtA-- [nyA pra. pR01 . lakSaNA SaSThI / Aha-yadyevaM parasaMvityAtmasaMvityoH prakaraNAryaparimAnena vyavahitatvAdaprayojanatvamiti / na / vyavahitasyaiva vivakSitatvAt / kimartha vyavahitameva vivakSitamiti / ucyate / uttarottaraprayojanAnAM prAdhAnyakhyApanArtham / 4 tathA cehAnuttaraprayojanaM paramagatiprAptireva / tathA coktam / samyaGyAyaparijJAnAddheyopAdeyavedinaH / upAdeyamupAdAya gacchanti paramAM gatim / / Aha-yavamihAnuttaramevedaM kasmAnopanyastamiti / ucyate / adhyutpana 8 vineyagaNamadhikRtya tatprathamatayaiva tasyAprayojakatvAt // aparastvAha / idamiha zrotaNAM prayojanamuktaM kartustarhi kiM prayojanamiti vAcyam / ucyate / tasyApyanantaraparaMparabhedabhinnamidameva / anantaraM tAvatsattvAnugrahaH / paraMparaM tu paramagatiprAptireva / tathA coktam / samyanyAyopadezena yaH sacAnAmanugraham / karoti nyAyabAhyAnA sa prAmotyacirAcchivam // alaM vistareNa // iti zAstrasaMgrahaH / itizabdaH parisamAtivAcakaH / etAvA16 neva / ziSyate'nena tattvamiti zAstramadhikRtameva / arya( 1 y)ta ityarthaH / zAstrasyArthaH zAstrArthaH / tasya saMgrahaH zAstrArthasaMgrahaH / saMgrahaNaM saMgrahaH / etAvAnevAdhikRtazAstrArthasaMkSepa ityarthaH / zAstrato cAsyAlpagranthasyApi vizva vyApakanyAyAnuzAsanAditi vRddhavAdaH // 20 tatra yathoddezastathA nirdeza iti kRtvA sAdhanasvarUpAvadhAraNA ... yAha // tatra pakSAdivacanAni sAdhanam / tatrazabdo nirdhAraNArthaH / tatra teSu sAdhanAdiSu sAdhanaM tAvanirdhAryate iti / nirdhAraNaM ca jAtiguNakriyAnimittamiti / atra guNanimittaM sAdhanatvena guNena nirdhA

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nyA. pra. pR0 1] nyAyapravezavRttiH (13.) yate iti / gomaNDalAdiva gauH kSIrasaMpannatvena guNena // pacyate iti pakSaH / paca vyaktIkaraNe / pacyate vyaktIkriyate yo'rthaH sa pakSaH / sAdhya ityarthaH / sa ca dharmaviziSTo dharmI / pakSa AdiryeSAM te pakSAdayaH / ayaM bahu4 trIhiH samAsaH / ayaM ca tadguNasaMvijJAnazca bhavati / tatra tadguNasaMvijJAno yathA lambakarNa ityAdi / lambau karNau yasyAsau lambakarNaH / lamvakarNatvaM ca tasyaiva guNa ityarthaH / ataguNasaMvijJAno yathA parvatAdikaM kSetramityAdi / parvata Adiryasya tatparvatAdikaM kSetram / na parvataH kSetraguNaH / kiM tarhi / upa8 lakSaNamAtramiti bhAvanA / ayamiha tadguNasaMvijJAno bahuvrIhirveditavyaH / yathA parvatAdikaM kSetraM nadyAdikaM vanamiti / na punaryathA lambakarNaH brAhmaNAdayo varNA iti / pakSAdivacanAni sAdhanamityAdizabda upalakSaNArthaH / asya cAyamarthaH / AdIyate'smAdityAdiH yathA parvatAdikaM kSetramityAdau / 12 na punarAdIyate ityAdiH yathA brAhmaNAdayo varNA ityAdAviti / tataH susthitamidaM pakSaH AdiryeSAM te pakSAdayaH / te ca pakSopalakSitA hetudRSTAntAH / teSAM vacanAnyuktayaH // kiM sAdhanamiti / iha ca yadA sAdhyate'neneti sAdhanaM karaNAbhidhAnArthaH sAdhanazabdastadA pakSopalakSitAni hetutvAdivacanAni sAdha16 nam / yatastaiH karaNabhUtaivivakSito'rthaH parasaMtAne pratipAdyate / yadA punarbhAvasAdhanaH siddhiH sAdhanamiti tadA pakSAdivacanajanyaM pratipAdyagataM jJAnameva sAdhanam / tatphalatvAtpakSAdivacanAnAm / kArye kAraNopacArAt / yathedaM me zarIraM paurANaM karmeti / yadA tu kartRsAdhanaH sAdhayatIti 20 sAdhanaM tadA pakSAdivacanAnyeva kartRtvena vivakSyante pratipAdyasaMtAne jJAnotpAdakatvAt iti / tadevaM pakSAdivacanAni sAdhanam / tadyathA vRkSA vanaM hastyAdayaH senA || Aha / ekavacananirdezaH kimarthamucyate / samuditAnAmetra pakSAdivacanAnAM sAdhanatvakhyApanArtham / uktaM ca divAgAcAryeNa sAdhana24 miti caikavacananirdezaH samastasAdhanatvakhyApanArthaH / ityalaM vistareNa // evaM tAvatsAmAnyena sAdhanamuktam / idaM ca na jJAyate kiM kArakamuta

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(14) haribhavasUrikRtA-- nyA. pra. pR0 1 vyaJjakam / sAdhanasya dvavidhyadarzanAt / tatra kArakaM bIjAyarAdeH / vyaJjakaM pradIpAdi tamasi ghaTAdInAm / ato vyaJjakatvapratipAdanAyAha / pakSahetu dRSTAntavacanairhi prAnikAnAmapratIto'rthaH pratipAdyate iti // asya 4 gamanikA / pacyate iti pakSaH / hinotIti hetuH / hi gatau / sarve gatyarthAH jJAnArthAH / tathA dRSTamarthamantaM nayatIti dRSTAntaH / sa ca dvidhA sAdharmyavaidharmyabhedAt / tatazcaivaM smaasH| dRSTAntazca dRSTAntazca dRSTAntau / hetuzca dRSTAntau ca hetudRSTAntAH / pakSasya hetudRSTAntAH pakSahetudRSTAntAH / teSAM vacanAni pakSa8 hetudRSTAntavacanAni / taiH pakSahetudRSTAntavacanaiH / hizabdo yasmAdarthe / prazne niyuktAH prAznikA vidvAMsaH / svasamayaparasamayavedinaH ! uktaM ca svasamayaparasamayajJAH kulajAH pakSadvayasthitAH kSamiNaH / vAdapatheSvabhiyuktAstulAsamAH prAznikAH proktAH // 12 teSAM prAznikAnAmapratIto'navagato'navayuddho'rthaH pratipAdyate / Ai / ye yathoktAH prAznikAH kathaM teSAM kazcidapratIto'rtha iti / ucyate / na tatparijJAnamayIkRtyApratItaH / kiMtu vAdiprativAdipakSaparigrahasamarthanAsahastadantargata ityato'pratIto'rthaH pratipAdyate / nanu cAtra caturthyA kriyayA ceti vaktavya16 lakSaNayA bhavitavyaM tatkimartha SaSThayatrocyate / kArakANAmavivakSA zeSa iti zepalakSaNA SaSThI / keSAM pratipAdyate / sAmarthyAdheSAmapratItaH anyeSAmazrutatvAteSAmeva pratipAdyate / itizabdastasmAdarthe / yasmAdevaM tasmAdvayaJjakamidaM sAdha namapratItArthapratipAdakatvAt pradIpavat / vyatireke vIjAdi // tatra pakSAdivaca20 nAni sAdhanam ityuktam // adhunA yathoddezaM nirdeza itinyAyamAzritya pakSalakSaNapratipAdanAyAha / tatra pakSaH prasiddho dharmI / asya gamanikA / tatrazabdo nirdhAraNArthaH / nirdhAraNaM ca prasiddhadharmitvAdiguNato'vaseyamiti / pakSa iti lakSyanirdezaH / dharmIti / dharmAH kRtakatvAdayaste'sya vidyante iti dharmI 24 zabdAdiH / kathaM prasiddha ityata Aha / prasiddhavizeSaNaviziSTatayA svayaM

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nyA. pra. pR0 1] nyAyapravezavRttiH ( 15 ) | sAdhyatvenepsitaH / tatra prasiddhaM vAdiprativAdibhyAM pramANabalena pratipannam / viziSyate'neneti vizeSaNam / tena viziSTaH prasiddhavizeSaNaviziSTaH / tadbhAvaH prasiddhavizeSaNaviziSTatA / tathA prasiddhavizeSaNaviziSTatayA hetubhUtayA prasiddhaH / 4 atrAha / iha dharmiNastAvatprasiddhatA yuktA vizeSaNasya svanityatvAderna yujyate / sAdhyatvAt / anyathA vivAdAbhAvena sAdhanaprayogAnupapatteH / naitadevam / samyagarthAnavabodhAt / iha prasiddhatA vizeSaNasya na tasminneva dharmiNi samAzrIyate kiMtu dharmyantare ghaTAdau / tatazca yathoktadoSAnupapattiH / tathA svayamityanenAbhyupagama8 siddhAntaparigrahaH // sAdhyatvenepsita iti / sAdhanIyaH sAdhayitavyaH sAdhanamarhatIti vA sAdhyaH / tasya bhAvaH sAdhyatvam / tena sAdhyatvena | IpsitaH abhimataH iSTa icchayA vyApta ityarthaH / iha ca vizeSaNasya vyavacchedakatvAtprasiddho dharmItyanenAprasiddhavizeSaNasya pakSAbhAsasya vyavacchedo draSTavyaH / prasiddhavize12 paNaviziSTatayetyanena svaprasiddhavizeSaNasya ubhayena cAprasiddhobhayasya svayamityanena cAbhyupagamasiddhAntaparigraheNa sarvatantrapratitantrAdhikaraNasiddhAntAnAM vyavacchedo draSTavyaH / iha tu zAstranirapekSavAdinolokaprasiddhayordharmadharmiNoH parigrahavacanamabhyupagamasiddhAntastaM svayamityanenAha / tatazca yadapi svayamiti 16 vAdinA yastA sAdhanamAha / etena yadyapi kacicchAstre sthitaH sAdhanamAha tacchAkhakAreNa tasmindharmiNyanekadharmAbhyupagame'pi yastadA'nena vAdinA dharmaH sAdhayitumiSTaH sa eva sAdhyo netara ityuktaM bhavatIti yaduktaM vAdisurupena tadapi saMgatameva / sAdhyatvaMneti sAdhyatvenaiva na sAdhana20 tvenApi / anena ca sAdhyahetudRSTAntAbhAsAnAM pakSatvavyudAsaH / Ipsita ityanena ca noktamAtrasyaivetyuktaM bhavati / icchayA'pi vyAptaH pakSaH / ityetacca parArthAzcakSurAdaya ityatra darzayiSyAmaH / ityanena dharmaviziSTa dhamoM pakSa ityAveditaM bhavati / tatazca na dharmamAtraM na dharmI kevalaH na svatantramubhayaM na ca tayoH 24 saMbandhaH kiMtu dharmadharmiNovizeSaNavizeSyabhAva iti bhAvArtha: // iha cokta lakSayoge satyapyazrAvaNaH zabda ityevamAdInAmapi matyakSAdiviruddhAnAM pakSatvamA

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(16) haribhavabhUrikatA- nyA. pra. 01 ptyAtivyAptiAma lakSaNadoSaH prAmotItyatastabhivRtyarthamAha / pratyakSAdhaviruddha iti vAkyazeSaH / pratyakSAdibhiraviruddhaH / AdizabdAdanuktAnumAnAdiparigrahaH / ityayaM vAkyazeSo vAkyAdhyAhAro draSTavya iti / udAharaNo4 padarzanAyAha tadyathA / anityaH zabdo nityo veti / tadyayetyudAharaNopanyAsArtham / tatra bauddhAderanityaH zabdo vaiyAkaraNAdernitya iti / uktaH sodAharaNaH pakSaH / sAMprataM hetumabhiSitsurAha hetusvirUpaH / tatra hinoti gamayati jijJAsitadharmaviziSzanAniti hetuH / sa ca trirUpaH / 8 trINa rUpANi yasyAsau trirUpaH trisvabhAva ityarthaH / ekasya vastuno nAnAtvamapazyan pRcchaka Aha kiM punarUpyam / kimiti pariprazne / punariti vitarke / trirUpasya bhAvasvairUNyam / evaM pRcchakena pRSTaH samAhA cAryaH pakSadharmatvaM sapakSe sattvaM vipakSe cAsattvameva / asya gamanikA / 12 uktalakSaNaH pakSastasya dharmaH pakSadharmastadbhAvaH pakSadharmatvam / pakSazabdena cAtra ke valo dhamryevA'bhidhIyate / avayave samudAyopacArAt / idamaka rUpam / tathA sapakSe sattvam / sapakSo vakSyamANalakSaNaH / tasminsattvamastitvaM sAmAnyena bhASa ityarthaH / idaM dvitIyaM rUpam / tathA vipakSe cAsattvamiti tRtIyaM rUpam / vipakSo vakSyamANalakSaNastasminpunarasattvamevAvidyamAnataiva / cazabdaH punaHzabdArthaH / sa ca vizeSArtha iti darzitameva / Aha ihevAvadhAraNe'bhidhAnaM kimartham / ucyate / atraivaikAntAsattvapratipAdanArtham / sapakSe tvekadeze'pi sattvamaduSTameveti / tathA ca satyekAntato vipakSavyAhattAH sapakSakadezavyApino'pi prayatnAnantarIyakasvAdayaH samyagghetava evetyAveditaM bhavati // sapakSe savamityAdi yaduktaM tatra sapakSavipakSayoH svarUpamajAnAno vineyaH pRcchati / kaH punaH sapakSaH ko vA vipakSa iti / ayaM tu prazno nigadasiddha eva / nirvacanaM tvidaM sAdhyadha matyAdi / asya gamanikA / ihopacAravRttyA dharme sAdhyatvamadhikRtyocyate / 24 sAdhyazvAsau dharmazca sAdhyadharmaH / anityatvAdiH / samAnaH sazastasya bhAvaH sAmAnyaM tulyatA / sAdhyadharmasya sAdhyadharmeNa vA sAmAnyaM sAdhyadharmasAmA HTHHHHOTHHTELH

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nyA.pra. 01) nyAyapravezavRttiH (17) nyam / tena samAno'rthaH sapakSa iti / samaM tulyaM mAnamasyeti samAnaH / tulyamAnaparicchedya iti bhAvanA / artho ghaTAdiH / na tu vacanamAtram / samAnaH pakSaH sapakSa iti / athavA upacAravRcyA dharmiNi sAdhyatvamadhikriyate / tatazca 4 sAdhyasya dharmaH sAdhyadharmaH / zeSaM pUrvavat / anupacaritaM tu sAdhyam / dharmaviziSTo dharmIti bhAvAryaH // sAMprataM sapakSasyaiva udAharaNamupadarzayannAha / tadyathA a. nitye zabde sAdhye ityAdi / tadyathetyudAharaNopanyAsArthaH / anitye zabde sAdhye kim ? / ghaTAdiranityaH padArthasaMghAtaH sapakSaH / sAdhyAnityatvasamAna8 tvAt // adhunA vipakSalakSaNapratipAdanAyAha / vipakSo yatra sAdhyaM nAsti / visadRzaH pakSo vipakSaH / sa kIgiti svarUpato darzayati / yatra yasminnarthe / sAdhanIyaM sAdhyam / nAsti na vidyate / iha ca sAdhyapratibandhatvAt sAdhanasya tadapi nAstIti gamyate / udAharaNaM darzayati / yathA yanityami12 tyAdi / tatra yanityamiti kimuktaM bhavati ? / yadanityaM na bhavati tadakRtakaM dRSTamiti / taskRtakamapi na dRSTam yathAkAzAmiti / tatra hi sAdhyAbhAvAt sAdhanAbhAvaH / sAMprataM vicitratvAdavadhAraNavidheH vipakSadharmatvAdiSu tamupadarza yabAda / tatra kRtakatvamityAdi / tatreti pUrvavat / kRtakatvaM prayatnAna16 ntarIyakatvaM vA anityAdau heturiti yogaH / tatra kriyate iti kRtakaH / apekSitaparavyApAro hi bhAvaH svabhAvaniSpattau kRtaka iti / tadbhAvaH kRtakatvam / prayatnAntarIyakatvaM vA iti / prayatnazcetanAvato byApArA / tasya prayatnAnantaraM tatra bhAvo jAta iti vA prytnaanntriiyH| sa eva praya2. snAnantarIyakaH / sadbhAvaH prayatnAnantarIyakatvam / vAzabdaH cazabdArthaH / sa ca samuccaye / dvitIyahetvabhidhAnaM vipakSavyAvRttaH / sapakSakadezattirapi sampagdheturyathA / yameveti darzanArthatvAdaduSTamiti / ayaM ca hetuH kiM pakSadharma eva na tu pakSasyaiva dharmaH / ayogavyavacchedamAtraphalatvAdavadhAraNasya / yathA caitro / 24 dhanurdhara eva / anena cAsiddhAmA caturNAmasAdhAraNasya ca vyAvRttiH / tathA saphala evAssvanyayogavyavacchedaH yathA pArtha eva dhanurdharaH / anena tu sAdhA

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(18) haribhadrasUrikRtA- [nyA. pra.40 raNAdInAM navAnAmapi hetvAbhAsAnAM vyAvRttiH / Aha / yadi sapakSa evAsti tatazca tayatirekeNAnyatra pakSe'pyabhAvAt dharmatvAnupapattiH / na anavadhRtAvadhAraNAt / pakSadharmatvasyAvadhAritvAt / Aha / yadyevaM vipakSa 4 nAsti eveti tRtIyamavadhAraNaM kimartham ? / ucyate / prayogopadarzanArtham / uktaM ca / anvayanyatirekayorekamapi rUpamuktaM kathaM nu nAma dvitIyasyAkSepaka syAditi / prabhUtamatra vaktavyaM tattu nocyate / granthavistarabhayAt / gamanikAmAtrametat / anityAdau heturityatrAdigrahaNAt duHkhAdiparigrahaH / ityukto 8 hetuH|| sAMgataM dRSTAntamabhiSitsurAha / dRSTAnta ityAdi / dRSTaM tatrArtha antaM nayatIti dRSTAntaH / pramANopalabdhameva vipratipattau saMvedananiSTho nayatItyarthaH / sa ca dvividhaH / dve vidhe yasya sa dvividhastadeva dvaividhyam / darzayati sAdharyeNa vaidhayeNa ca / samAno dharmo yasyAsau sadharmA sadharmaNo bhAvaH 12 sAdharmya tena / visadRzo dharmo yasyAsau vidharmA vidharmaNo bhAvaH vaidhayaM tena / cazabdaH samuccaye / taMtra sAdhamryeNa tAvaditi / tAvacchabdaH kramArthaH / yatreti / abhidheyahetoruktalakSaNasya sapakSa evAstitvaM khyApyate / sapakSa uktalakSaNastasmiMzvAstitvaM vidyamAnatvaM khyApyate pratipAdyate vacanena / tacce16 dam / yatkRtakaM tadanityaM yathA ghaTAdiH iti mugamam / anena sAdhana dRSTAntAbhAsaH / vaidhayeNApi / yatra sAdhyAbhAve hetorabhAva eva kathyate / yatretyabhidheye / sAdhyaM anityatvAdi tasyAbhAve hetoH kRtktvaadeH| kim ? / abhAva eva kathyate pratipAdyate vacanena / taJcedamudAharaNaM darzayati / 20 yannityaM tadakRtakaM dRSTaM yathAkAzamiti sugamam / Aha / na saugatAnA nityaM nAma kiMcidasti / tadabhAvAt kathaM vaidharmyadRSTAnta ityucyate ? / nityazabdenAbAnityatvasyAbhAva ucyate / atreti prayoge dRSTAntavAkye vA / kiM nityazabdena anityatvasyAbhAva ucyate ? / anityo na bhavatIti 24 nityaH / akRtakazabdenApi kRtakatvasyAbhAvaH ucyate / iti ca vartate / kRtako na bhavatItyakRtakaH / na tu vastu samityamakRtakaM vAsti / atraivo

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nyA. pra. 102 2] nyAyapravezavRti ( 19 ) dAharaNamAha / yathA bhAvAbhAvo'bhAvaH / yathetyaupamye / bhAvaH sattA tasyAbhAvo bhAvAbhAvaH / asAvabhAva ucyate / na tu bhAvAdanyo'bhAvo nAma vastusvarUpo'sti evaM nityazabdenAtretyAdi dArzantike'pi bhAvitameva // 4 uktAH pakSAdayaH // saha pakSeNa viSayabhUtena hetudRSTAntA ityarthaH / eSAM vacanAni / epAmiti pakSopalakSitAnAM hetudRSTAntAnAm / vacanAni ye vAcakAH zabdAH / kim ? / parapratyAyanakAle mAnikapratyAyanakAle sAdhanam / yathA prayogato 8 darzayati / yathA anityaH zabdaH iti pakSavacanam / kRtakatvAditi pakSadharmavacanam | yat kRtakaM tadanityaM dRSTaM yathA ghaTAdiriti sapakSAnugamavacanam / yannityaM tadakRtakaM dRSTaM yathAkAzamiti vyatirekavacanam / iti nigadasiddham / yAvat etAnyeva trayo'vayavA 12 ityucyante / etAnyeva pakSahetudRSTAntAnAM vacanAni / traya iti saMkhyA / avayavA ityucyante / pUrvAcAryANAM saMjJAntarametat / yathoktaM sAdhanamavayavAH / / 1 uktaM sAdhanam / adhunA tadAbhAsa ucyate / tatrApi pakSAdivacanAni sAdhanamiti pakSasyopalakSaNatvAtprathamaM pakSa uktaH / ihApi pakSAbhAsa evocyate 16 sAdhayitumityAdi / sAdhayitumiSTo'pi pakSAdiviruddhaH pakSAbhAsaH / sisAdhayiSayA vAJchitaH apizabdAtprasiddho dharmItyAdi tadanyalakSaNayukto'pi / kim ? | pratyakSAdiviruddhaH / virudhyate sa viruddhaH / pratyakSAdayo vakSyamANalakSaNAstaiviruddho nirAkRtaH pratyakSAdiviruddhaH / kim ? | pakSAbhAsaH / tasyAtro20 ktalakSaNaH pakSaH AbhAsanamAbhAsaH AkAramAtram | pakSasyevAbhAso yasyAsau pakSAbhAsaH pakSAkAramAtram / na tu samyak pakSa ityarthaH / tadyathetyudAharaNopanyAsArthaH / pratyakSaviruddha ityAdi / pratyakSaM vakSyamANalakSaNam / iha punaH pratyakSazabdena tatparicchinno dharmaH parigRhyate zAlikuDavanyAyAt / 24 tatazca prasiddhadharmazabdaloSAt pratyakSaprasiddhadharmaviruddhaH pratyakSaviruddhaH / evamanumAnaviruddhaH AgamalokasvavacanaviruddhAzreti bhAvanIyamiti I

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(20) haribhadrasUrikRtA- [nyA. pra. pR02 amasiddhavizeSaNAdizabdArthamudAharaNanirUpaNAyAmeva vakSyAmaH / sAMpata. mudAharaNAni darzayati / tatra pratyakSaviruddhaH ityudhezaH / yathA azrAvaNaH zabdaH ityudAharaNam / atra zabdo dharmI / azrAvaNatvaM sAdhya4 dharmaH / ayaM ca sAdhyamAnastatraiva dharmiNi pratyakSaprasiddhena zrAvaNatvena virudhyate iti pratyakSaviruddhaH / Aha / zrAvaNatvaM sAmAnyalakSaNatvAtpratyakSagamyameva na bhavati kathaM pratyakSaprasiddhadharmaviruddhaH 1 iti / atrocyate / bhAvapratyayena svarUpamAtrAbhidhAnAtsAmAnyalakSaNatvAnupapatteradoSa iti / atra ca bahu vaktavyaM tattu 8 nocyate / akSaragamanikAmAtraphalatvAtprayAsasya // anumAnaviruddho yathA / nityo ghaTa iti / atra ghaTo dharmI / nityatvaM sAdhyadharmaH / sa cAnumAnaprasidenAnityatvena tatraiva dharmiNi bAdhyate / anumAnaM cedam / anityo ghaTaH kAraNA dhInAtmalAbhatvAt pradIpavat // Agamaviruddho yathA / vaizeSikasya nityaH 12 zabda iti sAdhayataH / vaizeSiko'hamityevaM pakSaparigrahaM kRtvA yadA zabdasya nityatvaM pratijAnIte tadAgamaviruddhaH / yatastasyAgame zabdasyAnityatvaM prasiddham / uktaM ca buddhimatpUrvA vAkyakRtide tadvacanAdAmnAyasya prAmANyamityAdi // lokaviruddho yathA / zuci naraziraHkapAlaM prANyaGgatvAt zamazukti16 vat iti / atra naraziraHkapAlaM dharmitvenopAdIyate / zucitvaM sAdhyadharmaH / sa ca sAdhyamAnastatraiva dharmiNi lokaprasiddhazucitvena nirAkriyata iti / Aha / iha hetudRSTAntopAdAnaM kimarthamucyate ? / lokasthitervalIyastvakhyApanArtham / nAnumAnenApi lokamasiddhiAdhyata ityarthaH // svavacanaviruddho yathA / 20 mAtA me bandhyA iti / iha ca mAtA sAdhyadharmitvenopAttA / bandhyeti ca sAdhyadharmaH / sa ca sAdhyamAnastatraiva dharmAiNa svavacanamasiddhena mAtRtvena virudhyate / virodhazca mAtRzabdena prasavadharmiNI vanitocyate bandhyAzabdena tadviparItA / tatazca yadi mAtA kathaM vandhyA ? vandhyA cetkayaM mAteti 1 // tathA 24 aprasiddhavizeSaNo yathA / bauddhasya sAMkhyaM prati vinAzI zabda iti / na prasiddhamaprasiddham / viziSyate aneneti vizeSaNaM sAdhyadharmalakSaNam /

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dhAdityAdi [ yAgasUtramApatau iSTArthasiddhathenumA vipratipattimAtra nyA. pra.03] nyAyapravezavRttiH (11) tatazcAmasiddhaM vizeSaNaM yasmin sa tathAvidhaH / evaM zeSepyakSaragamanikA kAryeti / atra ca zabda iti nirdezaH / vinAzIti sAdhyadharmaH / ayaM ca bauddhasya sAMkhya prati aprsiddhvishessnnH| na hi tasya siddhAnte kiMcidinandharamasti / yata 4 uktam-tadetatrailokyaM vyakterapaiti nityatvapratiSedhAt / apetamapyasti vinAzapati dhAdityAdi [yAgasUtra-3,13 vyAsabhASya] / Aha / yadyevaM na kazcitpakSAbhAso nAmAsti / tathAhi-vipratipattau iSTArthasiddhaye'numAnaprayogaH / vipratipacireSa caitadoSakIti kuto'numAnam / atrocyate / na vipratipattimAtraM taddo. 8 pakartR yuktiviruddhatvAt / tathAhi--upapatibhirdRSTAntasAdhane kRte'numAna prayogaH iSTArthasiddhaye bhavati / nAnyathA / punaH sAdhanApekSatvAt / ato dRSTAntaM prasAdhya prayogaH kartavya iti / aprasAdhite tu pakSAbhAsaH / iti kRtaM prasaGgena // tathA aprasiddhavizeSyo yathA sAMkhyasya bauddhaM prati cetana 12 Atmeti / tatra vizeSyo dharmItyanAntaram / iha cAtmA dharmI / cetanatvaM sAdhyadharmaH / iti pakSaH sAMkhyasya bauddhaM prati apasiddhavizeSyaH / Atmano'prasiddhatvAt / sarve dharmA nirAtmAna ityabhyupagamAt / AkSepapari hArau pUrvavat // tathA amasiddhobhayo yathA / vaizeSikasya bauddhaM prati 16 sukhAdisamavAyikAraNamAtmA iti / ubhayaM dharmadharmiNau / tatrAtmA dharmI / sukhAdisamavAyikAraNatvaM sAdhyadharmaH / vaizeSikasya hi kAraNatrayAtkArya bhavati / tadyathA-samavAyikAraNAt asamavAyikAraNAt nimittakAraNAcca / tathAhi-tantavaH paTasya samavAyikAraNaM tantusaMyogo'samavAyikAraNaM turI20 vemAdayastu nimittakAraNam / itthamAtmA sukhaduHkhecchAdInAM samavAyikAraNam / AtmamanaHsaMyogo'samavAyikAraNam / srakcandanAdayo nimittakAraNam / ityevaM vaizeSikasya vauddhaM prati aprasiddhobhayaH / na tasyAramA vizeSyaH siddho nApi samavAyikAraNaM vizeSaNam / sAmagryA eva janakatvAbhyupagamAt / 24 AkSepaparihArau pUrvavat / / tayA prasiddhasaMbandho yathA zrAvaNaH zabda iti / prasiddho vAdiprativAdinoravipratipattyA sthitaH saMbandho dharmadharmilakSaNo

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haribhavabhUrikRtA- nyA. pra. pR0 3 yasmin sa tathAvidhaH / iha zabdo dharmI zrAvaNatvaM sAdhyadharmaH ubhayaM caitat vAdiprativAdinoH prasiddham / eSAM vacanAni ityAdi / eSAmiti navAnAmapi parAmarzaH / vacanAni pratijJAdoSA iti saMbandhaH kAraNamAha / 4 dharmasvarUpanirAkaraNamukhena paJcAnAmAdyAnAm / svaM ca tadrUpaM ca svarUpamityarthaH / nirAkriyate'neneti nirAkarotIti vA nirAkaraNam / pratiSedhanamityarthaH / dharmasvarUpasya nirAkaraNaM tattathA mukhamiva mukhaM dvAramiti bhAvaH / dharmasvarUpanirAkaraNameva mukham tena dharmasvarUpanirAkaraNamukhena dharmayAthAtmyaprati8 SedhadvAreNetyarthaH / pratiSidhyate cAzrAvaNaH zabdaH / ityevamAdiSu paJcasu pratya kSAdiprasiddha dharmayAthAtmyAmiti bhAvanA / tathA pratipAdanAsaMbhavatastrayANAm / tatra pratipAdyate'nena pratipAdayatIti vA pratipAdanam / parapratyAyana miti hRdayam / tasyAsaMbhavaH pratipAdanAsaMbhavaH tasmAt pratipAdanAsaMbhavataH / 12 na ca dRSTAntAdyapratipattau pratipAdanaM saMbhavati / tathA sAdhanavaiphalyatazcaikasya / viphalasya bhAvo vaiphalyaM sAdhanasya vaiphalyaM sAdhanavaiphalyaM tasmAtsAdhanavaiphalyataH / ca samuccaye / tatazca epo vacanAni / pratijJAdoSAH / pratijJA pakSa ityanAntaram / doSAbhAsa iti ca tulyam / ityabhihitAH pakSAbhAsAH / / 16 sAMprataM hetvAbhAsAnabhiSitsurAha / asiddhAnakAntikaviruddhA hetvAbhAsAH / asiddhazca anaikAntikazca viruddhazca asiddhAnakAntikaviruddhAH / hetuvadAbhAsante iti hetvAbhAsAH / yathodezaM nirdeza iti nyAya maGgIkRtyAsiddhapatipipAdayipayAha / ttraasiddhctuHprkaarH| tatra eSu a20 siddhAdiSu / asiddhaH sidhyati sa siddhaH pratItaH na siddhaH asiddhaH apatItaH / catuHprakArazcaturbhedaH / prakArAndarzayati / tadyathA / ubhayAsiddha ityAdi / tadyatheti pUrvavat / ubhayo,diprativAdinoH asiddha ubhayAsiddhaH // anyatarasya vAdinaH prativAdino vA asiddhaH anyatarAsiddhaH // saMdihyate 24 sa saMdigdhaH / saMdigyatvAdevAsiddhaH saMdigdhasiddhaH // Azrayo dharmI so'siddhoM yasyAsau AzrayAsiddhaH / ca samuccaye / itizabdaH parisa

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nyA. pra.503] nyAyapravezavRttiH (21) mAptyarthaH // idAnImudAharaNAnyAha / tatra zabdAnityatve ityAdi / tatreti pUrvavat / zabdAnityatve sAdhye anityaH zabdaH ityetasmin cAkSuSatvAditi / cakSurindriyagrAhyazcAkSuSastadbhAvadhAkSuSatvam / tasmAdityayaM heturu4 bhayAsiddhaH / tathAhi-cAkSuSatvaM na vAdinaH prasiddhaM nApi prativAdinaH / zrotrendriyagrAhyatvAcchabdasya // kRtakatvAditi zabdAbhivyaktivAdinaM prati anyatarAsiddhaH / zabdAnityatve sAdhye iti / vartate kRtakatvAdityayaM hetuH zabdAbhivyaktivAdinaM mImAMsakaM kApilaM vA prtynytraasiddhH| 8 tathAhi-na tasya tAlvoSTapuTAdibhiH kriyate zabdaH kiMtvabhivyajyata iti // tathA bASpAdibhAvenetyAdi / vASpo jalAdiprabhavaH sa Adiryasya reNuvAdeH sa bASpAdistasya bhAvaH sattA tena bAppAdibhAvena / saMdihyamAnaH kimayaM dhUma uta bASpa uta reNuvatiriti saMdehamApadyamAnaH / bhUtasaMghAtaH 10 mUkSmaH kSityAdisamUhaH / kim ? / agneH siddhiranisiddhistasyAmaprisiddhI / agniratra bhUmAditi upadizyamAnaH procyamAnaH saMdigdhAsiddhaH / nizcito hi dhUmo dhUmatvena hutavaI gamayati nAnizcita iti / tathA dravyamAkAzami. tyAdi / AkAza iti dharminirdezaH / dravyamiti sAdhyo dharmaH / guNAvAsya 16 SaT / tadyathA / saMkhyA parimANaM pRthaktvaM saMyogo vibhAgaH zabdazceti // tatra guNAnAmAzrayaH guNAzrayastadbhAvastattvaM tasmAt guNAzrayatvAditi / ayaM heturAkAzAsattvakAdinaM bauddhaM pratyAzrayAsiddhaH / dharmiNa evAsiddhatvAt / tathA ca tasyAyaM siddhAntaH / paJca imAni bhikSavaH saMjJAmAtraM saMvRtimAtraM pratijJAmAtraM vyavahAramAtra kalpanAmAtram / katamAni pazca / atItaH adA anAgataH addhA pratisaMkhyAnirodhaH AkAzaM pudgala iti / nanu cAnyo'pyasti asiddhaH sa ca dvidhA / pratijJArthaMkadezAsiddhaH / yathA anityaH zabdonitya tvAt / adhyApakAsiddhazveti / yathA sacetanAstaravaH svApAt / sa kasmA24 moktaH / AcArya Aha / antarbhAvAt / ka punarantarbhAva iti cet ubhayAsiddha /

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(24) haribhadrasUrikRtA- [nyA. pra. pR0 3 tsmaaddossH| Aha / yadyevamasiddhabhedadvayamevAstu ubhayAsiddho'nyatarAsiddhazceni | zeSadvayasyAtraivAntarbhAvAt / tathA cAnyairapyuktam asiddhabhedau dvAveva dvayoranyatarasya vA // .4 ityAdi / naitadevam / dharmyasiddhihetusaMdehopAdhidvAreNa bhedavizeSasya siddheH / vineyavyutpattiphalatvAcca zAstrArambhasya / paryAptaM vistareNokto'siddhaH // sAMpratam anaikAntikaH ucyate / sa ca SaTprakAraH paDidhaH / ekAnte bhava aikAntikaH / na aikAntiko'naikAntikaH / SaSTa prakArA asyeti pajhakAra: 8 SaDvidhaityarthaH // bhedAnevAha / sAdhAraNa ityAdi / anvartham / ityudAharaNamegha vakSyAmaH / tatra sAdhAraNaH prameyatvAnnitya iti / tatreti pUrvavat / dvayorbahUnAM vA yaH sAmAnyaH sa sAdhAraNaH / pramIyate iti prameyo jJeya ityarthaH tadbhAvaH prameyatvaM tasmAtprameyatvAt pramANaparicchedyatvAt / nitya ityatra zabdAkhyo 12 dharmI gamyate / idaM ca sapakSetarAkAzaghaTAdibhAvena sAdhAraNatvAt saMzayani mittamiti / Aha ca / taddhi nityAnityetyAdi / tat prameyatvaM dharmaH / hi rUpapradarzane / nityazcAnityazca nityAnityau nityAnityau ca to pakSau ca nityAnityapakSau / tayonityAnityapakSayorityarthaH / kim ? / sAdhAraNatvAt 16 tulyavRttitvAdanaikAntikam / prayoga eva darzayati / kiM ghaTavat prame yatvAdanityaH zabdaH AhosvidAkAzavata prameyatvAnnitya iti prakaTAyeM darzayati / aho nAyaM saMzayahetuH / etatmayogamantareka, prAgeva saMzayasya bhAvAt / tadbhAvabhAvitvAnupapattaH / uktaM ca / anekAntikabhedAzca naiva saMzItikAraNam / saMdehe sati hetUkte sadbhAvasyAvizeSataH / / ityAdi / naitadevam / saMzayasyAvivakSitatvAt / tamantareNApi prayogopapattezca / kriyate ca viparyastamatipratimatipattyarthamapi prayogaH / 24 natrApi saMzayahetutvAdanakAntikamiti // asAdhAraNaH zrAvaNatvAnnitya 20

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nyA. pra.04] nyAyapravezavAttaH ityAdi / sAdhAraNavilakSaNaH asAdhAraNaH asAmAnyaH pakSadharmaH san sapakSavipakSAbhyAM vyAvRtta ityarthaH / udAharaNamAha / zrAvaNatvAmitya iti / zravaNendriyagrAma: zrAvaNastadbhAvaH zrAvaNatvaM tasmAt / nityaH avinAzI / zabda iti gamyate / tatredaM zrAvaNatvaM svadharmiNaM vihAya na sapakSe AkAzAdau nApi vipakSe ghaTAdau vartata iti saMzayanimittam / ata evAha / taddhItyAdi / tat zrAvaNatvam / hi rUpapradarzane / nityAnityapakSAbhyAM vyAvRttatvAt / saMzayaheturiti yogaH / anyatra vartiSyata itIdamapi nirAkurvanAha / nityAnityavinirmuktasya cAnyasya cAsaMbhavAt / yadasti tena nityena pA bhavitavyamanityena vA nAnyathA / virodhAdatimasaMgAcca / ataH saMzayahetu: saMzayakAraNam / kathamityAha / kiMbhUtasyetyAdi / kiMmakArasya kiM nityasyA hosvidanityasyAsyeti / prastutasya zabdasya zrAvaNatvamityetaduktaM bhavati / 12 yadi tadanyatra nisye vA'nitye vopalabdhaM bhavati tatastabalenetaratrApi nizcayo yujyate nAnyathA / viparyayakalpanAyA apyanyanivAritaprasaratvAt / ityatra bahu vaktavyam / ala prasaGgana / AkSepaparihArau pUrvavat / evaM zeSeSvapi bhAvanIyamiti / / sapakSakadezavRttirityAdi / samAnaH pakSaH sapakSaH tasyaikadezaH sapaka16 dezaH tasminvRttirasyeti sapakSakadezavRttiH / tathA visadRzaH pakSo vipakSastaM vyAptuM zIlamasyeti vipakSavyApI / udAharaNamAha / yathA / aprayasnAnantarIyakaH zabdo nityatvAditi / zabdo dharmI / aprayatmAnantarIyakatvaM sAdhyo dharmaH / anisyatvAditi hetuH / tatra aprayatnAnantarIyaka: pakSaH / 20 aprayatnAnantarIyako'yaH / asya sAdhyavidyudAkAzAdipadArthasaMghAta: kim / sapakSaH / tatraikadeze vidhudAdau vartate'nityatvaM naakaashaadii| nityatvAttasya / tathA aprayatnAnantarIyakA pakSo'sya ghaTAdivipakSaH / tatra sarvatra ghaTAdau vidyate'nityatvam / prayatnAnamtarIyakasyAnityatvAt / 25 yasmAdevaM tasmAdetadapi anityatvaM vidyudghaTasAdhamryeNa vidyudghaTatulya tayA'naikAntikam / bhAvanikAmAi / kiM ghaTavat anityasvAta

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(26) haribhavasarikRtA [nyA. pra. pR05 prayatnAnantarIyakaH zabdaH AhosvidviAdAdivadanityatvAdaprayanAnantarIyaka iti / prakaTArtham // vipakSaikadezavRttiH sapakSaghyApI / samAsaH sukara eva / udAharaNamAha / yathA prayatnAnantarIyakaH zabdo'nityatvAt / prayatnAnantarIyakaH pakSo'sya ghaTAdiH sapakSaH / tatra sarvatra ghaTAdau vidyate'nityatvam / prayatnAnantarIyakaH pakSo'raya vidyudAkAzAdirvipakSaH / tatraikadeze vidyadAdau vidyate'nityatvam / nAkAzAdau / tasmAdetadapi vidyudghaTasAdharyeNa pUrvapadanaikAntikam iti sUtrArthaH / uktavaparItyena svadhiyA bhAvanIyamiti // ubhayapakSai. kadezavRttiH / ubhayapakSayoH sapakSavipakSayorekadezattirasyati ubhayapakadezattiH / udAharaNamAha / yathA nityaH zabdo'bhUtatvAditi / nityaH pakSo'syAkAzaparamANvAdiH sapakSaH / tatraikadeza AkAzArdI vidyate'mUrtatvaM na paramANvAdau / anityaH pakSo'sya ghaTasukhAdirvipakSaH / tatraikadeze sukhAdau vidyate'bhUtatvaM na ghaTAdau / tasmAdetadapi sukhAkAzasAdhayeNAnaikAntikam / etadapi sUtraM nigadasiddham / tathA biruddhAvyabhicArI / adhikRtahetvanumeyaviruddhArthasAdhako viruddhaH / viruddha 16 na vyabhicaratIti viruddhAvyabhicArI / upanyastaH san tathAvidhArthI nirAkRteH pratiyoginaM na vyabhicaratIti bhAvaH / tatazcAnena pratiyogisAdhyamapAkRtya hetupayogaH kartavya ityaMtadAha / anye tu vipAsAvavyabhicArI ca viruddhAvyabhicArIti vyAcakSate / idaM punarayuktameva / virodhAdanekAnta20 vAdApattezca / udAharaNamAha / yathA'nityaH zabdaH kRtakatvAd ghaTavat / nityaH zabdaH zrAvaNatvAt zabdatvavat / ubhayoH saMzayahetusvAt dvAvapyetAveko'naikAntikaH samuditAveva / anityaH zabdaH kRtakatvAdghaTavaditi vaizeSikeNokte mImAMsaka Aha / nityaH zabdaH zrAvaNa24 svAt zabdatvavat / zabdatvaM hi nAma veNuvINAmRdaGgapaNavAdibhedabhiSeSu sarvazabdeSu zabda ityabhinnAbhidhAnapratyayanibandhanaM sAmAnyavizeSasaMjJitaM

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nyA. pra. pR05] nyAyapravezavRttiH (25), nityamiti / ubhayoH saMzayahetutvAditi / ekatra dharmiNi ubhayoH kRtakatvazrAvaNatvayoH saMzayahetutvAt saMdehahetutvAt / tathA caikatra dharmiNi kRtakatvazrAvaNatvAkhyau het. saMdehaM kurutaH kiM kRtakatvAyaTavadanityaH 4 AhosvicchAvaNatvAcchandatvavannityaH iti / evaM saMdehahetutve pratipAdite para zrodayati kiM samastayoH saMdehahetutvam uta vyastayoH / yadi samastayoH saMdehahetutvaM tadA'sAdhAraNAnna bhidyate / zrAvaNatvaM cAsAdhAraNatvenoktam / atha vyastayostadapi na / vyastayoH samyagdhetutvAt / atrocyate / samasta8 yoreva saMdehahetutvam / nanUktam asAdhAraNAna bhidyate / tama / yato bhiyata eva / parasparasApekSo viruddhAvyabhicArI ceti / ekakaH asahAyo'sAdhAraNaH / sa cAnenAMzenA''cAryeNa bhinna upAtta iti tasmAdadoSaH / uktaM ca mUlagranye dvAvapyetAveko'naikAntikaH samuditAveva / anudbhAvite tu tadabhAva iti / atra bahu vaktavyam / tattu nocyate / saMkSeparucisattvAnugrahArtho'yamArambhaH / ityukto'naikAntikaH // sAMprataM viruddhamAi. viruddhazcatuHprakAra ityAdi / virudhyate sa viruddhaH / tathA hyayaM dharmasvarUpAdiviparItasAdhanAddharmeNa dharmiNA vA virudhyata eveti catuHprakArazcaturbhedaH / tadyathA / dharmasvarUpaviparItasAdhana 16 ityAdi / tadyatheti bhedopanyAsArthaH / zabdArthamudAharaNAdhikAra eva vakSyAmaH / tatra dharmetyAdi / tatra dharmasvarUpaviparItasAdhano yathA nityati .. pUrvavat / dharmaH paryAya ityanantaram / tasya svarUpamasAdhAraNamAtmalakSaNa dharmasvarUpaM tasya viparItasAdhana iti samAsaH / evaM zeSeSvapi draSTavyamiti / 20 adhunodAharaNamAha / yathA nityaH zabdaH kRtakatvAt prayatnAnantarIya katvAdvA ityayaM heturvipakSa eva bhAvAdviruddhaH / atra dharmasvarUpanityatvam / ayaM ca hetuviparItamanityatvaM sAdhayati / tenaivAvinAbhUtatvAt / tathA cAi / vipakSa eva bhAvAdviruddhaH / Aha ayamapakSadharmatvAdasiddhAna 24 viziSyate kayaM viruddha iti / atrocyate / nAvazyaM pakSadharma eva viruddhatA __ anyathApyAcAryapravRtteH / adhikRtayogajJApakAt / na ghAyamasidAna

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haribhadrakSurikRtA -- [ myA. ma. 05 viziSyate iti / viparyayasAdhakatvenAsiddheH / etatpradhAnasvAcopanyAsasya / anyathA'naikAntikasyApyasiddhatvaprasaGgaH / nityasvAdisAdhanatvena prameyatvAdInAmapi asiddhatvAt / ityalaM prasaGgena / gamanikAmAtrametat / dharmavizeSa4 viparItasAdhana ityasyodAharaNaM yathA parArthAzcakSurAdayaH saMghAtatvAt zayanAsanAdyaGgavat iti / kaH punarevamAha / / sAMkhyo bauddhaM prati / iha cakSurAdayo dharmiNaH 1 AdizabdAt zeSendiyamahadahaMgarAdiparigrahaH / pArAyai sAdhyadharma / asya ca vizeSo'saMhataparArthatvamiSTam / 8 anyathA siddhasAdhyatApattyA prayogavaikalyamasaGgaH / saMghAtatvAditi hetuH / tatra dvayorbahUnAM vA melakaH saMghAtastasya bhAvaH saMghAtatvaM tasmAtsaMghAptatvAt / zayanAsanAdyaGgavaditi dRSTAntaH / zayanaM palyaGkAdi / AsanamAsandakAdi / tadaGgAni pratItAnyeva / yathaitadaGgAni saMghAtatvA devadattAdiparArthAni vartante 12 evaM cakSurAdayo'pIti bhAvArtha: / adhunA viruddhamAha / ayamityAdi / ayaM hetuH saMghAtatvalakSaNo yathA yena prakAreNa pArAyai parArthabhAvaM cakSurAdInAM sAdhayati tathA tenaiva prakAreNa saMhatatvamapi sAvayavatvamapi parasyAtmanaH sAdhayati / tenApyavinAbhUtatvAt / tathA 16 cAha / ubhayatrAvyabhicArAt / ubhayatreti parAyeM saMhatatve ca avyabhi - cArAd gamakatvAdityarthaH / tathA caivamapi vaktuM zakyata eva saMhataparArthAzrakSurAdayaH saMghAtatvAt zayanAsanAdyavaditi / zayanAsanAdyaGgAni hi saMhatasya karacaraNorugrIvAdimata evArtha kurvanti nAnyasya I 20 tathopalabdheriti / Aha vipakSa eva bhAvAdviruddha iti sAmAnyaM virUddhalakSaNaM tatkathamihopapadyate 1 iti / ucyate / asaMhataparavipakSI hi saMhata iti tatraiva vRttidarzanAt kiM nopapadyate 1 / AkSepaparihArau pUrvavat // dharmisvarUpaviparItetyAdi / dharmA asya vidyante iti dharmI / udAharaNaM tu 24 yathA na dravyamityAdi / kaH punarevamAha 1 / vaizeSiko bauddhAnmati / kena punaH saMbandhena 1 iti / ucyate / tasya siddhAnto dravyaguNakarmasAmAnyavizeSasamavAyAH (18)

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nyA. ma. 105] nyAyapravezApati SaTpadAH / tataH pRthvyApastejovAyurAkAzaM kAlo digAtmA mana iti draSpANi / guNAbAturviMzatiH / rUparasagandhasparzasaMkhyAparimANAni pRthakvaM saMyogavibhAgau paratvAparatve ghuddhiH sukhaduHkhecchAdepAH prayatnazceti sUtroktAH / 4 candA dravasvaM gurusvaM saMskAraH sneho dharmAdharmoM zabdaveti / evaM cAturvizati guNAH / paJca karmANi / tacyA utkSepaNamavakSepaNamAkucana prasAraNaM gamanamiti kamANi / gamanagrahaNAdramaNarecanaspandanAcagharodhaH / sAmAmyaM dvividhaM paramaparaM ceti / tatra paraM sakSA bhAvo mahAsAmAnyamiti 8 cocyate / aparaM dravyatvAdi / tatra sacA dravyaguNakarmabhyo'rthAntaram / kathA punaryuktyA ? ityAha / na dravyaM bhAvaH / ekadravyavattvAditi hetuH / sAmAnya. vizeSavaditi dhvAntaH / adhunA bhAvArtha ucyate / na dravyaM bhAvaH / dravyAdanya ityarthaH / ekadravyavattvAdityatra ekaM ca tadvyaM ca ekadravyamasyAstIti 12 AzrayabhUtamiti ekadravyavAn / samAnAdhikaraNAhuvIhiH kadAviskarma dhArayaH sarvadhanAparya iti vacanAt / tadbhAvastattvaM tasmAdekadravyavattvAt / ekasmindravye dhartamAnasyAdityayaH / vaizeSikasya hi adravyaM dravyaM anekadrayaM ca dravyam / tatrAdravyaM dravyamAkAzakAladigAtmanaH paramANavaH / anekadravyaM tu 16 ghaNukAdiskandhAH / ekadravyaM tu dravyameva nAsti / ekadravyavAMzca bhAvaH / ityato dravyalakSaNavilakSaNatvAt na dravyaM bhAva iti / dRSTAntaH sAmAnyavizeSaH / sa ca dravyatvaguNatvakarmatvalakSaNaH / dravyatvaM hi navasu dravyeSu varta mAnatvAtsAmAnyaM guNakarmabhyo vyAvartamAnatvAdvizeSaH / evaM guNatvakarma20 vayorapi bhAvanA kAryeti / tatazca sAmAnyaM ca tadvizeSatra sa iti sAmAnyavizeSastena tulyaM vartata iti sAmAnyavizeSavat / dravyatvavadityarthaH / tatazcaitadukte bhavati / yathA navasu dravyeSu pratyekaM vartamAnaM dravyaM na bhavati kiMtu sAmAnyavizeSalakSaNaM dravyatvameva evaM bhAvo'24 pItyabhimAyaH / Aha yadi nAma dravyaM na bhavati tathA'pi muNo bhaviSyati karma ca ityetadapi nirAcikIrgharAha / guNakarmasu ca mAvAt / 111 millilililililili

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(30) harimanasUrikRtA- [myA prapR05 tatazca na guNo bhAvaH guNeSu bhAvAd guNatvavat / yadi ca bhAvo guNaH syAna tahiM guNeSuH varteta nirguNatvAd guNAnAm / vartate ca guNeSu bhAvaH / san guNa iti pratIteH / tathA na karma bhAvaH karmasu bhAvAtkarmasvavat / 4 yadi ca bhAvaH karma syAt na tarhi karmasu varteta niSkarmakatvAtkarmaNAm / vartate ca karmasu bhAvaH / satkarmeti pratIteH / vyatyayopanyAsastu pratijJAhesvorSicitranyAyapradarzanArtham / ityevaM vaizeSikeNokte bauddha Aha / ayaM ca hetustri prakAro'pi yathA dravyAdipratiSedhaM sAdhayati tathA mAvasya dharmiNo'8 bhAvatvamapi sAdhayati / tenApyavinAbhUtatvAt / tathA cAha / ubhayatrAvyabhicArAt / ubhayatra dravyAdipratiSedhe bhAvAbhAve ca gamakatvAt / tathA ca / yatathaidvaktuM zakyate na dravyaM bhAvaH ekadravyatvAt dravyatvavat evamidamapi zakyate bhAvo bhAva eva na bhavati ekadravyatvAt dravyatvavat / na ca dravyasvaM bhAvaH sAmAnyavizeSatvAt / evaM na guNaH guNeSu bhAvAt guNatvavat / atrApi bhAvo bhAva eva na bhavati guNeSu bhAvAt guNatvavat / na ca guNatvaM bhASA sAmAnyavizeSatvAdeva / evaM na karma bhAvaH karmasu bhAvAt karmatvavat atrApi bhAvo bhAva eva na bhavati karmasu bhAvAt karmatvavat / na ca karmatvaM bhAvaH 16 sAmAnyavizeSatvAt / sAmAnyaviruddhalakSaNayojanA tu bhAvavipakSatvAtsAmA nyavizeSasya sukaraiva / Aha ayamasiddhAnna viziSyate iti kathaM viruddhaH? / tathAhi / na bhAvo nAma dravyAdivyatiriktaH kazcidasti saugatAnAm / tadabhAvAcAzrayAsiddha eva heturiti / atrocyate satyametat / kiMtu para20 prasiddho'pi vipakSamAtravyApI viruddha iti nidarzanArthatvAt / ekasmimapi cAnekadoSajAtyupanipAtanAt tadbhedadarzanArthatvAnna doSa iti / Aha evamaviruddhabhAvaH sarvatra vizeSaviruddhabhAvAditi / na / virodhino'dhi kRtahetvanvitadRSTAntabalenaiva nivRtteH / tathApyanityaH zabdaH pAkyatvAghaTavat 24 pAkyaH zabda iti viruddhoraNAyAM kRtakatvAnvitApAkyapaTAdidRSTAntAnta sAmarthyAttanivRttyA na virudatA / anivRttau cAbhyupagamyata eva /

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nyA. pra. pR06] nyAyapravezavRttiH (31) azakyA ceha tamicirekedravyavatvasya tadyatirekeNAnyatrAvRtteriti / atra bahu vaktavyam / alaM prasaGgena // dharmivizeSaviparItasAdhano yathA / dharmI bhAva eva tadvizeSaH satsatyayakartRtvam / yata uktaM saditi yato dravya4 guNakarmasu sA sattA / tadviparItasAdhano yathA / ayameva heturekadravyavattvAkhyaH asminneva pUrvapakSe na dravyaM bhAva ityAdilakSaNe asyaiva dharmiNo bhAvAkhyasya yo vizeSo dharmaH satpratyayakartRtvaM nAma tadviparItamasatpatyayakartRtvamapi sAdhayati / tenApi vyApyatvAt / tathA khetadapi vaktuM zakyata eva bhAvaH 8 satmatyayakartA na bhavati ekadravyavattvAvyatvat / na ca dravyatvaM satpratyayakartR dravyapratyayakartRtvAt / evaM guNakarmabhAvahelorapi vAcyam / ata evamuktamubhayatrAvyabhicArAditi / bhAvitArthameva / AkSepaparihArau pUrvavat // uktA hetvAbhAsAH / sAMprata dRSTAntAbhAsAnAmavasaraH / te ucyante / tatra 12 yathA dRSTAnto dvividhaH evaM mUlabhedavyapekSayA tadAbhAso'pi tathA / Aha / dRSTAntAbhAso dvividhaH / sAdhamryeNa vaidharyeNa ca / dRSTAnta uktalakSaNaH / dRSTAntavadAbhAsa iti dRSTAntAbhAsaH / dRSTAntamatirUpaka ityarthaH / tatra sAdhayeNa tAvadRSTAntAbhAsaH paJcaprakAraH pazcabhedaH tadyathA / sAdhanadharmAsiddha ityAdi / tadyatheti bhedopadarzanArthaH / sAdhanadharmoM heturasiddho nAstItyucyate / tatazca sAdhanadharmo'siddho'smin so'yaM sAdhanadharmAsiddhaH / na tu bahuvrIhI niSThAntaM pUrva nipatatIti kRtvA'siddhasAdhanadharmA iti / na vA'hitAgnyAdiSu vacanAva / AhitAnyAdevAkRtigaNatvAdvikalpavRtteriti / anye tu sAdhana20 dharmeNa rahitatvAdasiddhaH sAdhanadharmAsiddhaH iti vyAcakSate / na caitadati zobhanam / evaM sAdhyobhayadharmAsiddhayorapi bhAvanIyam / anvayAdizabdArtha tUdAharaNAdhikAre vakSyAmaH / sa cAvasaraH prApta eveti yathAkramaM nirdizyate / satra sAdhanadharmAsiddho yathA / nityaH zabdo'mUrtatvAt / yathetyudAharaNA25 panyAsArthaH / nityaH zabda iti pratijJA pakSaH / amUrtatvAditi hetuH / anvayamAha /

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haribhadrasarikRtA nyA. pra. pR06 yadamUrta vastu tannityaM dRSTaM yathA paramANuriti sAdharmyadRSTAntatvam / etadAbhAsAnAmeva prakrAntatvAt / nArtho vaidhamryeNeti na pradarzitaH / ayaM ca sAdhyasAdhanadharmAnugata iSyate / iha tu sAdhyadharmo'sti na sAdhanadharmaH / tathA 4 cAha / paramANau hi sAdhyaM nityatvamasti / antyakAraNatvena nityatvAt / sAdhanadharmo bhUtatvaM nAsti / kutaH / mUrtatvAt paramANUnAm / mUrtatvaM ca mUrtimatkAryaghaTAdhupalabdheH siddhamiti // sAdhyadharmAsiddho yathA / nityaH zabdo'bhUrtatvAd buddhivaditi / yadamUrta vastu tannityaM dRSTaM yathA 8 buddhiH / buddhau hi sAdhanadharmo'bhUrtatvasti sAdhyadharmo nityatvaM nAsti anityatvAbuddhoti sUtraprayogaH sugama eva / vyAptiM darzayati / yadamUrta vastu tannityaM dRSTaM yathA buddhiH / Aha kayamayaM sAdhyadharmAsiddha ? iti / atrAha / buddhau hi sAdhanadharmo'mUrtatvamasti / tadamUrtatvamatIteH / sAdhyadharmo 12 nityatvaM nAsti / kutaH 1 / anityatvAbuderiti // ubhayAsiddho dvividhaH / katham ? ityatrAha / sannasaMzcati / samiti vidyamAnobhayAsinaH / tatazca asanniti avidyamAnobhayAsiddhaH / prayogo maula eva draSTavyaH / yata Aha / tatra ghaTavaditi vidyamAnobhayAsiddhaH / tatadha nityaH 16 zabdo'bhUtatvAdghaTavAdityatra na sAdhyadharmo nityasvalakSaNaH nApi sAdhanadharmo'mUrtatvalakSaNo'sti anityatvAnmUtatvAdghaTasyeti / tathA AkAzavadityavidyamAnomayAsiddhaH / tatazca nityaH zabdo'bhUtatvAdA. kAzavaditi / nanvayamubhayasadbhAvAtkathamubhayAsiddha ityAzaGkayAha / tadasasvavAdinaM prati / AkAzAsattvavAdinaM bauddha mati / sAMkhyasyetyarthaH / sati hi tasminityatvAdidharmacintA nAnyayeti // ananvaya ityAdi / avidyamA. no'nvayo'nanvayaH / amadarzitAnvaya ityarthaH / anvayo'nugamo vyAptiriti anantaram / lakSaNamAi / yatretyAdi / yatretyabhidheyamAha / vinAnvayena 24 vinA vyAptidarzanena sAdhyasAdhanayoH sAdhyahetvorityarthaH / sahabhASa ekavRttimAtram / pradarzyate kathyate AkhyAyate / na vIpsayA sAdhyAnugato 2.

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nyA. pra. pR06] nyAyapravezavRttiH heturiti / udAharaNamAha / yathA ghaTe kRtakatvamanityaM ca dRSTamiti / ghaTaH kRtakatvAnityatvayorAzraya iti / evaM sati AzrayAyibhAvamAtrAbhidhAnAdanyatra vyabhicArasaMbhavAdiSTArthasAdhakatvAnupapattiH / viparItAnvaya ityAdi / viparIto 4 viparyayavRttiranvayo'nugamo yasmin tthaavidhH| udAharaNamAha / yatkRtakaM tadanityaM dRSTamiti vaktavye yadanityaM tatkRtakaM dRSTamiti bravIti / evaM prAksAdhanadharmamanuccArya sAdhyadharmamuccArayati / aai| evamapi ko doSaH ? iti / ucyate / nyAyamudrA vyatikramaH / anyatra vyAptivyabhicArAt / yathA hyanityaH zabdaH prayatnAnantarI8 yakatvAdityatra yadyadanityaM tattatmayatnAnantarIyakam / anityAnAmapi vidyudAdInAma prayatnAnantarIyakatvAt / ityalaM prasaGgena / ayaM sAdharmyadRSTAntAbhAsaH samAptaH // vaidhayeNApi / na kevalaM sAdhamryeNaiva / kim ? / dRSTAntAbhAsaH / praangniruupitshbdaarthH| pshcprkaarH| tadyathA sAdhyAvyAvRtta ityAdi / tatra sAdhyaM pratItaM tadavyAvRttamasmAditi sAdhyAvyAvRttaH / AkSepaparihArau pUrvavat / evaM sAdhanobhayAvyAttayorapi vaktavyam / avyatirekAdizabdArtha tUdAharaNAdhikAra eva vkssyaamH| sa cAvasaraH prApta eva / / tatra sAdhyAvyAvRttaH yathA nityaH zabdo'mUrtatvA tparamANuvat / yathetyudAharaNopanyAsArthaH / nityaH zabda iti prtijnyaa| amUrtatvAditi 16 hetuH / vaidhaya'dRSTAntAbhAsasya prakrAntatvAtsAdharmyadRSTAnto noktaH / abhyUhyazcAkAzA diH / vaidhaya'dRSTAntastu paramANuH / ayaM ca sAdhyasAdhanobhayadharmavikalaH samyagiSyate / yata uktam / sAdhyAbhAve hetorabhAva eva kathyate ityAdi / na cAyaM tathetyAha ca / paramANorhi sakAzAt / sAdhanadharmoM hetuH / tameva 20 darzayati amUrtatvamiti / vyAvRttaM nivRttam / kutaH ? / mUrtatvAtparamANUnAm / sAdhyadharmo nityatvaM tanna vyAvRttam / kutaH ? / nityatvAtparamANUnAm / Aha / sAdharmyadRSTAntAbhAseSvAdau sAdhanadharmAsiddha uktaH iha sAdhyAvyAvRtta iti kimarthamucyate / tasyAnvayapradhAnatvAt / anvayasya ca sAdhanadharmapuraHsarasAdhyadharmo. 24 cAraNarUpatvAt / vyatirekastu ubhayavyAttirUpaH sAdhyAbhAve ca hetorabhAva iti / ataH sAdhyAnyAvRttaH / tathA sAdhanAvyAvRttaH karmavat / prayogaH pUrvavadeva /

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(34) haribhadrasUrikRtA [nyA. pra. pR07 vaidharmyadRSTAntastu karma / tacca utkSepaNAdi gRhyate / tatra karmaNaH sAdhyaM nityatvaM vyAvRttam / anityatvAtkarmaNaH |saadhndhoN hetuH / tameva darzayati amuurttvmiti| tanna vyaavRttm| amUrtatvAtkarmaNa iti ||ubhyaavyaavRttHaakaashvditi| nityatvasAdhakaH prayogaH paramANvAdisAdharmyadRSTAntayuktaH pUrvavat / vaidhaHdRSTAntastvAkAzamiti / tato hi AkAzAt / na nityatvaM vyAvRttaM nApyamUrtatvam / kutaH / / nityatvAdamUrtatvAdAkAzasyeti // avyatireka ityAdi / avidyamAnavyatirekaH avyatirekaH anidarzitavyatireka ityarthaH / lakSaNamAha / yatra vinA sAdhyasAdhananivRttyA tadvipakSabhAvo nidarzyate / yatretyabhidheyamAha / vinA sAdhyasAdhananivRttyA prastutaprayoge yadanityaM tanmUrta dRssttmityaadilkssnnyaa| tadvipakSabhAvaH sAdhyasAdhanavipakSabhAvamAtram / nidarzyate pratipAdyate iti yAvat / dRssttaantmaah| yathA ghaTenityatvaM ca mUrtatvaM ca dRSTamiti / itthaM okatrAbhidheyamAtrAbhidhAnA12 dvaidhApratipAdanAdApattyApi gamyate pratipattigauravAdiSTArthAsAdhakatvamiti // viparItavyatireka ityAdi / viparIto viparyasto vyatireka uktalakSaNo yasmin sa tathAvidhaH / tameva darzayati / yadanityamityAdi / prastutaprayoga eva tathAvidhasAdharmyadRSTAntayukte vyatirekamupadezayan yadanityaM tanmUrtaM dRSTa miti vaktavye yanmUrtaM tadanityaM dRSTamiti bravIti / Aha / evamapi ko doSaH iti / ucyate / anyatra vyabhicAraH / tathA hyanityaH zabdaH prayatnAnantarIyakatvAdityatra yadaprayatnAnantarIyakaM tannityamiti / vyatireko vidyutA vybhicaarH|| nigamayannAha / eSAmityAdi / yathoktarUpANAM pakSahetudRSTAntAbhAsAnAM vacanAni / kiM na sAdhanam / AbhAsatvAdeva / kiM tarhi / sAdhanAbhAsamiti / / uktaM sAdhanAbhAsam // adhunA dUSaNasyAvasaraH / taccAtikramya bahutaravaktavyatvAtmatyakSAnumAne tAvadAha / AtmapratyAyanArthaM punaH pratyakSamanumAnaM ca dve eva pramANe / pratyakSa 24 vakSyamANalakSaNam anumAnaM ca / asamAsakaraNaM vibhinna viSayajJApanArtham / svalakSaNa viSayameva pratyakSam / sAmAnyalakSaNaviSayamevAnumAnam / ca smuccye| ve eca pramANe 20

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nyA. pra. 107] nyAyapravezavRttiH ityanena saMkhyAniyamamAha / tathAhi bauddhAnAM dve eva pramANe pratyakSAnumAne / zeSapramANAnAmatraivAntarbhAvAt / antarbhAvazca pramANasamuccayAdiSu carcitatvAnneha prtnyte| adhunA pratyakSanirUpaNAyAha / tatra pratyakSamityAdi / tatreti nirdhAraNArthaH / pratyakSamiti lakSyanirdezaH / kalpanApoDhamiti lakSaNam / ayaM lakSyalakSaNapavibhAgaH / tatra pratigatamakSaM pratyakSam / kalpanApoDhamiti / kalpanA vakSyamANalakSaNA sA apoDhA apetA yasmAt tat kalpanApoDham / samAsAkSepaparihArau pUrvavat / kalpanayA'porTa kalpanAyA vA'poDhaM kalpanApoDham / yat iti tatsvarUpanirdezaH / evaMbhUtaM cArthe svalakSaNamapi bhavati / Aha / jJAnaM saMvedanam / tacca nirviSayamapi bhavati ata Aha arthe viSaye / sa ca dvidhA svalakSaNasAmAnyalakSaNabhedAt / ata Aha / rUpAdau svalakSaNe ityarthaH / iha yaduktaM kalpanApoDhamiti tatsvarUpAbhidhAnata eva vyAcaSTe nAmajAtyAdika12 lpanArahitam / tadakSamakSaM prati vartate iti pratyakSam / tatra nAmakalpanA yathA Ditya iti / jAtikalpanA yathA gauriti / Adizabdena guNakriyAdravyaparigrahaH / . tatra guNakalpanA zukla iti / kriyAkalpanA pAcaka iti / dravyakalpanA daNDIti / AbhiH kalpanAbhI rahitaM zabdarahitam / svalakSaNahetutvAt / uktaM ca / 16 na hyarthe zabdAH santi tadAtmAno vA yena tasminmatibhAsamAne te'pi pratibhAse ranityAdi / tadakSamityAdi / tadityanena yanirdiSTasya parAmarzaH / akSANI. ndriyANi / tatazcAkSamakSaM pratIndriyamindriyaM prati vartata iti pratyakSam / Aha / yathendriyasAmarthyAjJAnamutpadyate tathA viSayasAmarthyAdapi tatkasmAdindriyeNaiva 20 vyapadezo na viSayeNeti ? / atrocyate / asAdhAraNatvAdindriyasya sAdhAraNa tvAcAryasyati / tathA hi / indriyamindriyavijJAnasyaiva heturityasAdhAraNam / arthastu . manovijJAnasyApIti sAdhAraNaH / asAdhAraNena ca loke vyapadezapaciryathA bherI zabdo yavAkara iti / uktaM ca bhadantena / asAdhAraNahetutvAdastayapadizyate 24 ityAdi / Aha / manovijJAnAdhapi pratyakSamityuktaM na ca tadanena saMgrahItamiti kayaM cyApitA lakSaNasya / ucyate / kalpanApoTaM yatajjJAnamarye rUpAdau ityane

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(36) haribhadrasUrikRtA- [nyA. ma. pR07 nArthasAkSAtkAritvagrahaNAnmanovijJAnAderapi tadavyabhicArAtsaMgRhItameva tnmaansm| laukikaM tu pratyakSamadhikRtyAvyayIbhAvaH / iti kRtaM prasakena / gamanikAmAprametat // anumaanmityaadi| anumitirnumaanm|tshc lilAdarthadarzanamAlisaMpunanirUpamuktam / pakSadharmatvAdi / tasmAtrirUpAlikAdyadanumeye'rthe dharmaviziSTe dharmiNi jJAnamutpadyate kiMviziSTam 1 agniratra dhUmAt anityaH zabdaH kRtakatvAt tadanumAnamiti / udAharaNadvayaM tu vastusAdhanakAryasvabhAvAkhyahetudvayakhyAphnArtham / adhunA phalamAha / ubhayatretyAdi / ubhatra pratyakSe'numAne c| tadeva jJAnaM prtykssaanumaanlkssnnm| phalaM kAryam / kutH|adhigmruuptvaat| adhigamaH paricchedastadrUpatvAt / tathAhi paricchedarUpameva jJAnamutpadyate / na ca paricchedAhate anyajjJAnaM phalam / bhinnAdhikaraNatvAt / ityatra bahu vaktavyam alaM prsnggen| sarvathA na pratyakSAnumAnAbhyAmanyavibhinnaM phalamastIti / Aha / yadyevaM prmaannaabhaavprsnggH| tadbhAvAbhimatayoH pratyakSAnumAnayoH phalatvAt / pramANAbhAve ca tatphalasyApyabhAvaH iti / tatra pramANAbhAvanirAcikIrSayA''ha / savyApAravakhyAte pramANatvamiti saha vyApAreNa viSayagrahaNalakSaNena vartata iti savyApAram / pramANamiti gamyate / savyApAramasyA vidyata iti savyApAravatI / khyAtiriti 16 gamyate / savyApAravatI cAsau khyAtizca savyApAravarakhyAtiH pratItiH / tasyAH savyApAravatyAH khyAteH pramANatvamiti / etaduktaM bhavati / viSayAkAraM jJAnamutpadhamAnaM viSayaM gRhadevotpadyate iti pratIteH grAhakAkArasya pramANateti / anye tu saMzvAsau vyApAraH sadvyApAraH pramANavyavasthAkAritvAtsabhityucyate so'syA vidyata iti sadyApAravatI zeSaM pUrvavat vyAcakSate / ityukte pratyakSAnumAne / / adhunA pratyakSAbhAsamAha / kalpanAjJAnamarthAntare pratyakSAbhAsam / etadeva grahaNavAkyaM nyAcikhyAsurAha / yajjJAnaM ghaTaH paTa iti vA vikalpayataH zandAropita mutpadyate / arthAntare sAmAnyalakSaNe / tadarthasvalakSaNAviSayatvAt / sAmAnya24 lakSaNaviSayatvAdityarthaH / uktaM pratyakSAbhAsam // sAMpratamanumAnAbhAsamAha / hetvAbhAsapUrvakaM hetvAbhAsanimicaM jJAnamanumAnAbhAsam / vyabhicArAt /

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myA. ma.108] nyAyapravezavAsina etadeva vyAcaSTe / hetvAmAso hi bahuprakAra uktaH asti vAdibhedena / tasmAt hetvAbhAsAt yadanumeye'rthe dharmaviziSTe dharmiNi jJAnam avyutpannasya asiddhAdisvarUpAnabhijJasya bhavati tadanumAnAmAsam / ityuktaM pratyakSAdicatuSTayam // idAnImuktazeSa dUSaNamabhidhAtukAma Aha / sAdhanadoSodbhAvanAni dUSaNAni / pramANadoSaprakaTanAnItyarthaH / bahuvacananirdezaH pratyekamapi pratijJAdidoSANAM dUSaNatvAt / etAnyeva dazayIta / sAdhanadoSo nyUnatvam / sAmAnyena vizeSamAha / pakSadoSaH pratyakSAdiviruddhatvam / pratyakSAdiviruddhA prtijnyetyevmaadi| hetudoSaH asiddhAnaikAntikaviruddhatvam / asidyo heturityevamAdi / evaM dRSTAntadoSaH saadhndhrmaadysiddhtvm| tsyodbhaavnmiti| tasya pratyakSaviruddhahetvAdeHprakAzanaM pAznikapratyAyanaM na tadbhAcanamAtrameva |duussnnmiti sAmAnyena dUSaNajAtyanati krmaadekvcnmiti| uktaM dUSaNam // adhunA dUSaNAbhAsamAha |abhuutsaadhndosso. 12 dbhAvanAni dUSaNAbhAsAni / abhUtamavidyamAnameva tadyataH sAdhanadoSaM sAmA nyenodbhAvayanti prakAzayanti yAni tAni jAtidUSaNAmAsAni / etadeva darzayati / saMpUrNe sAdhane avayave nyUnatvavacanam / nyUnamidamityevaMbhUtam / aduSTapakSe pakSadopavacanam ityAdi nigadasiddham / yAvad etAni dUSaNAbhAsAni kim / ityata Aha / nobhiH parapakSo dUSyate / kutH| niravadyatvAtparapakSasya / ityuparamyate zAstrakaraNAt // zAstraparisamAmA tatsvarUpapratipAdanAyaivAha / padArthamAtramityAdi / padArthamAtramiti sAdhanAdipadoddezamAtram / AkhyAtaM kathitam / Adau 20 prathamam / diGmAtrasiddhaye nyAyadiGmAtrasiddhayartham / yAtra yuktiranvayavyatirekalakSaNA / ayuktirvA asiddhAdibhedA / sAnyatra pramANasamuccayAdau / suvicAritA prapazcana nirUpitetyarthaH / nyAyapraveza yadyAkhyAyAvAptamiha mayA puNyam / nyAyAdhigamasukhadaM saMlabhatA bhavyo janastena / samAtA ceyaM ziSyahitA naam.nyaaymveshkttiikaa|| kRtiriyaM hribhdrsuureH||

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pArzvadevakRtA nyAyapravezattipaJjikA / +++ pravartamAna iSTadevatAnamaskArArtha zrotRjanapravRttaye zAstrasyAbhidheyAdipradarzanArtha ca zlokadvayaM cakAra / samyagityAdi / racayAmi vidadhAmi karomIti yAvat / ahamityAtmanirdeze / kAmityAha / nyAyapravezakavyAkhyAm / tatra nitarAmIyante gamyante gatyarthAnAM jJAnArthatvAt jJAya. nte'rthA anityatvAstitvAdayo'neneti nyAyaH / tarkamArgaH / iNdhAtornipUrvasya parinyonawNodyatAbhreSayoriti vacanAtkaraNe ghaJ / nyAye pravezayati tadabhijJaM karoti ziSyaM yacchAstraM zrayamANaM tannyAyapravezakam / tasya vyAkhyAm / vizeSeNAkhyAyate sUtramanayati vyAkhyA vRttigranthaH yadvA vizeSeNa khyAnaM vyAkhyA vivaraNamityarthaH tAm / kiMviziSTAm ? / sphuTArthAm / prakaTAbhidheyAm / kiM kRtvA / / praNipatya / manovAkkAryanamaskRtya / kam ? / jinezvaram / rAgAdijetRtvAjinaH / iSTa narAmarAdivihitaM pUjAdikamaizvaryamanubhavatItyevaMzIla iishvrH| tato jinazcAsAvIzvarazca jinezvaraH tam / kIdRzaM tam ? / vaktAram / pratipAdakam / kasya ? / nyAyasya / katham ? / samyak / yathAvasthitasvarUpeNa / yadvA samyakcAsau nyAyazca samyaganyAya iti samastaM draSTavyam // tadanena jainamatAnusAriNAmabhiprAyeNa catvAro'tizayA vaacyaaH| yathA apAyApagamAtizayaH jJAnAtizayaH pUjAtizayo vacanAtizayazceti / tatra samyagityanena jJAnAtizayaH sUcitaH / samyamjJAnaM vinA yathAvasthitavastasvarUpopalambhAnapapatteH / vaktAramityanena ca vacanAtizayo'bhihitaH / vaktRtvaM vinA'zeSavastUpalambhe'pi vastutattvapratipAdanAnupapatteH / jina ityanena tvapAyApagamAtizayaH / rAgAdyucchedanibandhanatayA ninazabdapravRtteH / Izvaramityanena tu pUjAtizayaH / samyagjJAnAdyatizayopetasyAmarAdipUjyatvasaMbhavAbhidhAne ca prayojanaM na prekSAmahe / yato yaH prAmANikaH sa pramANAtpravartate / na cAdivAkyaprabhavamabhidheyAdijJAnaM pramANam / anakSajatvena pratyakSatvAyogAt / nApyanumAnaM liGgaliGginoravinAbhAvanizcayena tatpravRtterabhyupagamAt / na cAbhidheyAdyabhidhAne kiMcana liGgamutpazyAmaH / na cAdivAkyaM svata evArtha mabhidadhacchabdarUpatvAcchAbdaM pramANamiti vAcyam / zabdasya bAhye'rthe pratibAdhAsaMbhavenAbhidheyAdyabhidhAne prAmANyAyogAt / ato'bhidheyAdyabhidhAnArtha na yukto'syopanyAsa iti / ucyata ityaadi| AcAryaH punarevaM manyate / abhidheyAdInAmAdivAkyasyApramANakatvAdanizcitAvapi saMzaya utpadyate zlokazravaNe sati saMzayAca pravRttirbhavatItyato'bhidheyAdiviSayasaMzayotpAdanArtha zloka ucyate / yato'rthasaMzayo'pi pravRtya dRSTamanarthasaMzayo'pi nivRttyaGgamiti dharmottaro manyate / ataH saMmugdhatayA tadnusAreNAnyutpannamatInAzrityottaramuktam / athavA'nabhijJasya prazno'yam / vaiyAkara

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nyA. pra. vR.10] pArzvadevakRtA NAdijanaprasiddhaM cottaramiti vijJeyam / tathA ca tanmatam / sarvasyaiva hi zAstrasyetyAdi siddhArtha siddhasaMbandhamityAdIti ca / iheti jagati / na kaciditi kArye / prayojanAdIti / AdizabdAdabhidheyasaMbandhaparigrahaH / pravRttyai idaM pravRttyartham / arcaTAbhiprAyeNa zlokopanyAsasya prayojanamAha / zAstrArtheti / zAstrasyArthastasya kathanaM tasya kAlastasminnupasthitaH praguNIbhUto yo'sau parastena saMbhAvyamAnA ye'nupanyAsahetavasteSAM nirAkaraNArtham / arcaTabhaTTo hyevaM manyate / zAstraM dRSvA ziSyasya zAstrazravaNAtprAgapyevaM saMzayo jAyate yaduta kimapyatra nirUpayiSyate ityataH saMzayanananAmAdivAkyamayuktam kiMtu zAstrAnupanyAsahetubhiH pratyavatiSThamAnasya parasya tadupanyastahetvasiddhatodbhAvanAmidamiti / anupanyAsahetUneva darzayati / tathA cetyAdinA nArabdhavyamityAdi / parasaMvide AtmasaMvide iti prayojanasadbhAve hItthaM. svabhAvahetuprayogaH pravartate / yatha, saprayojanamidam ArambhaNIyatvAt tdnyshissttpryuktghttaadisaadhushbdvt| prayojanAbhAve ca vyApakAnupalabdhyA prayogaH syAt / tatra niSedhyasya yadvyApakaM tsyaanuplbdhiaapkaanuplbdhirucyte| tathA hi atrArambhaNIyatvaM niSedhyam tasya vyApakaM saprayojanatvam tsyaanuplbdhiH| tadatrArambhaNIyatvaM vyApyam prayojanavattayA vyApikayA vyAptam / tataH prayojanavattA vyApikA nivartamAnArambhaNIyatvaM vyApyamAdAya nivrtte| tato'yaM vRttikRtpradarzito vyApakAnupalabdhyAkhyaH prayogaH syaat| tathetyAdi / nArabdhavyamidamitIyameva pratijJA nirabhidheyatvAsaMbaddhatvahetvorapi drssttvyaa| parIkSyate dhastvanayeti parIkSA shaastrmucyte| kAkAnAM dantAsteSAM parIkSA tak / kAkAnAM hi dantA eva na vidyante ityabhidheyAbhAvAttadvarNanasya zvetavartalatvAdikasyAbhidhAyakaM zAstraM nirabhidheyamucyate / evamiha zlokAbhAve sAdhanAdInAmupanyAsAbhAvAttadaGgAnAM pakSAdInAM bhaNanaM nirabhidheyaM syAt / tathetyAdi / zlokAbhAve sAdhanAdInAmupanyAsAbhAvAtpakSAdInAM vicAraNamasaMbaddhaM pratibhAsate / nanvAdau yadyayaM zloko'bhidheyAdInAM pratipAdanArthamupanyasyate kathaM punarasau tAni pradarzayatItyAha / ayaM cetyaadi| etadevamiti ko'rthaH / / abhidheyaprayojane sAkSAdarzayati saMvandhaM tu sAmarthyenetyetadityarthaH / lezataH saMkSepeNa / enaM lezato vyAkhyAyetyuktam / tatra vyAkhyAyA AzrayanirUpaNAyAha / vyAkhyA ca padavAkyasaMgateti / padavAkyayoH samyamAtA sthiteti vigrahaH / tatra suptiGantaM padam / padasamudAyo vAkyamucyate / tatrApIti / vyAkhyAyA pdvaakyshrittve'piityrthH| padArthagamanikA / padAnAmarthastasya gamaniketi / tatra gamyate jJAyate'rtho yasmAttadgamanaM vyAkhyAnaM tadeva gamanikA / svArthe kani ruupm|nyaayaadnpetaa nyaayyaa| anapetetyarthe yH| iti padAnIti / atra zloke dvAdaza padAnItyarthaH / siddhiti vAkyena vidhervA nipAtanAt sAdhanazabdaH sAdhyata ityAcaSTe / pakSAdivacanAnAM jAtaM samUhaH / atha kammiviSaye etatprayujyata ityAha / viSayazceti / atha duSTiriti vAkye ino'bhAvAdAdezAprAptau dUpaNamiti na sidhyati / ucyate / nipAtanAdbhaviSyatIti / sAdhanadoSA udbhAvyante prakaTIkriyante yastAni tathA / tAni ca tAni vacanAni ca teSAM jAtamiti vigrahaH / kiMcitsAmyeneti /

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(80) nyAyapravezavRttipatrikA | [ nyA. pra. vR. 11 pakSAdyupanyAsAtkila sAdhanAbhAse'pi sAdhanasAmyamasti / kevalaM kasyacitpakSAderdoSAtsAdhanAbhAsatvamiti / AbhAsaH sAdRzyaM kiMcitsAmyamucyate / tathA'nayorapi yathAkramaM viSayo dharmaviziSTo dharmI samyaksAdhanaM ceti boddhavyaH / pareSAM saMviditi karmaNi SaSThIyam / vAkyArthastvayamityAdi / sAbhAsa iti / AbhAsayuktaH / atra ca yathA devadatto yajJadattena saha pUjyatAmityukte dvayorapi pUjA kartavyA bhavati tathehApi sAdhanadUSaNe sAbhAse parasaMvide ityukte sAdhanAdicatuSTayamapi parAvabodhAyeti gamyate / dhanurdhara iti dhArerdharo'ci vijJeyaH // kAryatveneti kAryarUpatayaH indriyaM kAraNamAzritya yadutpadyate / etenendriyaM kAraNaM pratyakSajJAnaM ca tatkAryamityAveditam 1 viSayazca pratyakSasya svalakSaNarUpo'rtha iti / mIyate'rtho valayAdiranena jJAnena dhUmAdiliGgadarza nAdutpannena vahnyAdiviSayAkAragrAhiNeti mAnam / vahnacAdinA'tra bhAvyamityevamanyAdyavabodharUpaM jJAnamityarthaH / iha ca pazcAdarthe vartamAnasyAnuzabdasyAvyayaM vibhaktItyAdinA samAmena bhavitavyam / sa ca nityo nityasya vAkyAbhAva iti svapadavigrahamAha pazcAnmAnamanumAnamiti / pazcAcchabdazvAvadhizabdatvAtpUrvatvamapekSata ityAha pakSetyAdi / gRhyate'neneti grahaNam / liGgarUpasya dharmasya pratyakSaM grahaNaM ca saMbandhasmaraNaM ceti vigrahe pakSadharmasya hetorgrahaNasaMbandhasmaraNe / te pUrve yasya jJAnasya tattathA / yadvA pakSadharmasya grahaNaM ca sAdhyasAdhanayora vinAbhAvarUpasya saMbandhasya smaraNaM ceti vigrahaH / zeSaM tathaiva / evaMbhUtaM yajjJAnaM liGgini tadanumAnam / kimuktaM bhavati ? | gRhIta pakSadharme smRte ca sAdhyasAdhanasaMbandhe'numAnaM pravartata iti pazcAtkAlabhAnyucyate / vakSyati trirUpAdityAdi / nanvetatsUtraM dharmottarIyam / na tu prakRtazAstrasUtram / etacchAstrasUtraM cedaM liGgaM punastrirUpamuktam / tasmAdyadanumeye jJAnamutpadyate agniratra anityaH zabda iti vA tadanumAnamiti / satyametad yadyapyatraivaMvidhaM sUtraM na vidyate tathA'pi dharmottarIyasUtramapyatratyasUtroktAnumAnalakSaNAbhidhAya kamevetyarthato'tratyadharmottarIyasUtrayoH sAmyamevetyarthApekSayA vakSyatIti vyAkhyeyamiti na virodhaH / anyastvAha / nanvanumAnamiti yadyavayavIbhAvastadA'numAnasyeti prayogo na syAdavyayIbhAvAdityAdinA bhAvena yato bhAvyam / ucyate / na sarvadA'vyayIbhAvo'pi tu tatpuruSopi / anugataM saMddhaM mAnamanumAnamiti / tatrAnugataM pakSadharmagrahaNAdinA / mAnaM vahnayastitvaviSayaM jJAnamiti jJeyam / yadvA'numitiranumAnamiti bhAvasAdhanasya vA draSTavyaH / viSayazcAnumAnasya sAmAnyamiti / cazandraH pUrvavaditi / samuccayArtha ityarthaH / yadvA cakAraH pratyakSAnumAnayostulyabalatvasUcakaH / tathAhi-- yathArthAksiMvA. datvAdarthaM prApayatpratyakSaM pramANaM tadvadarthAvinAbhAvitvAdanumAnamapi paricchinnamartha prApayatpramANamiti / etena yaduktaM kaizvitpratyakSaM jyeSThaM pramANaM nAnumAnamiti tatpratyuktam / yato dvayorapi vyApAre tulybltvm| tathA pratyakSAnumAnAbhAsayorapi viSayaH sAmAnyamiti jJeyam / ihAtmano jIva iti paryAyaH paraprasiddhayopAttaH / atha tarhi kiMrUpo'trAtmA grAhya ityAha AtmA ceti / cittatraittAnAM saMtAno rUpaM yasya sa tathA / tatra cittaM sAmAnyArthagrAhi jJAnam / caittA vizeSAvasthAgrAhiNe

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nyA. pra. dR 12 pAdevakRtA (1) jJAnakSaNAH / saMtAnazca saMtatyAnuvartante saMskArA asminniti saMtAno bhUtabhavadbhaviSyatkSaNapravAharUpa ucyte| tataH sAmAnyavizeSajJAnakSaNasaMtatisvarUpa ityarthaH // nitytvaadidhrmeti| nityatvAdidharmo yasyAtmanaH sa tathA / iha dharmAdan kevalAdvaityan / asyaarthH| kevalAdasamastAdekapadabhUtAddharmazabdATUhuprIhI samAse vA'nbhavati yathA paramadharmaH paramadharmA / kevalAditi kim ? / prmsvdhrmH| paramaH svo dharmo'syeti tripade'pi bahuvrIhI na syAt / kevalaikabhUtapUrvakapadayuktAddharmAtsyAnna divyAdipadayuktAditi / prAsanikamidamuktaM sopayogatvAditi / tatpratipAdakapramANAbhAvAditi / nityatvAdidharmakasyAtmano graahkprtykssaadiprmaannaabhaavaat| tathA hi|n prtykssgraahyo'saavtiindriytvaat| nApyanumAnagrAhyo'numAnasya liGgalijinoH sAkSAtsaMbandhadarzanena pravRtteH / Agamagamyo'pi nAsAvAgamAnAmanyonyaM visaMvAdAt / tasmAnityatvAdidharmakasyAtmano'ghaTamAnatvAJcittacaittarUpavijJAnasaMtatirevAtrAtmazabdavAcyA jJeyA / tasyAzca cidrUpatvAtsukhaduHkhecchAdveSaprayatnakriyAdikaM vijJAnamupajA. yate / tata AtmasaMvide iti ko'rthaH / cittacaittasaMtateravabodhAyeti sthitam / AtmasaMviphalatyAditi / pratyakSAdInAmeveti zeSaH / AhetyAdi / na kevalaM svArthAnumAnamanumAnameva sAdhanamapItyaperarthaH / vastutaH iti / yadyapyanumAna jJAnasvarUpaM sAdhanaM ca pakSAdivacanAtmakaM tathApi sAdhanamapyanumAnameva / paramArthataH tasyApi jJAnotpAdakatvAditi bhAvaH / tatazca zlokamadhye ekameva sAdhanapadamanumAnapadaM vA nyasyatAmiti parAzayaH / svArthaparArtharUpo bhedastAbhyAM vA bhedastasmin / bhedeneti / pRthagbhAvana / pratyakSAnumAne puraHsare'presare yasya sAdhanadUSaNaprayogasya sa tathA tasya bhAvastattvam tasmAt / tayoH sAdhanadUSaNayoH prayogastatpayogastasya / tatpuraHsaratve pratyakSAnumAnapuraHsaratve / sAdhana. dUSaNaprayogasyeti zeSaH / tatphalatvAditi / parasaMvitphalatvAt / pratyAsattenyAyAdAdAvupanyAsaH / sAdhanadUSaNayoriti zeSaH / yadeva saMvitphalaM tadevAdAvupanyasyata iti manyate / parAryetyAdi / tato yadeva paropakArakAri tadevAdAvupanyasanIyamiti bhAvaH // adhunA prAmyaduktamayaM ca prayojanAbhiyeye eva darzayati sAkSAdityAdi tatpradarzanAdityAha / ihetyAdi / iheti zAstre / nanu yathA abhidheyaprayojane vacanena nirdiSTe evaM saMbandho'pi kimiti nokta ityAha / saMvandha viti / kArya tviti / prakaraNArthasya sAdhanAderabhidheyasya parijJAnamavabodhaH / atha kAryakAraNayoH saMbandho'stIti kathaM pratyetavyamityAha / tathAhIti / idamityarthaparijJAnam / asyeti zAstrasya / ayaM prayojanena saha zAstrasya saMbandha uktaH / tathehAbhidhAnAbhidheyalakSaNo'pi saMbandhaH zAstrasAdhanAdInAM vijJeyo yathedamasyAbhidheyamiti / etenedaM darzitam / abhidheyena saha prayojanena ca saha zAstrasya saMbandho bhavatIti yathA'syedamabhidheyamasyedaM prayojanamiti / AhetyAdi / phalasaMbandhaM nirUpayatA kArya prayojanamasya prakaraNAryaparijJAnamityuktam / tatazca yadi prayojanatvena tvayA prakaraNArthaparijJAnamucyate tadobhayorapi prayojanatvaM prApnotIti preyarthaH / nanu bahanAmuttarottarANAM prayojanAnAM paryantana kimityAha / tathA syAdi / iha jamati na vidyate uttaramatanaM ysmaadmsyaatdnusrm|

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( 41 ) nyAyapravezavRttipatrikA / [ nyA. pra. vR. 13 1 1 tacca tatprayojanaM ceti vigrahaH / tathA coktamityAdi / hAtumiSyate yaH sa heyaH / rAgAdiko ahiviSAdikazca / upAdAtumiSyate yaH sa upAdeyaH / jJAnAdikaH srakcandanAdikazca / heyopAdeyAvarthI vidanti ye te tathA / heyopAdeyAbhyAM ca tRtIyo rAzireva nAsti / upekSaNIyo'pi dhanupAdeyatvAddheya eva / kimuktaM bhavati / yatropAdeyatecchA nAsti sa heya eveti / upekSaNIye'pi ca grahaNecchA nAstIti heyataiva / ato'sya heyamadhya evAntarbhAvo jJeyaH / AhetyAdi / sAbhAsaM muktihetave ityeva kimiti noktamiti parAzayaH / tatprathamatayaiveti / tasyAnuttaraprayojanasya prathamatA tatprathamatA tayaiva / nirdeze kriyamANe / tasyetyanuttaraprayojanasya / tasyApIti na kevalaM zrotRRNAM karturapItyarthaH / anantaraparaMparabhedAbhyAM bhidyate sma bhinnaM pRthakkRtam / idamiti prayojanam / nyAyAdvAhyA bahirbhavAsteSAm / etAvAneveti / iyatparimANo'STapadArthapratipAdaka ityarthaH / ziSyate iti kathyate / aryate gamyate ucyate ityarthaH / arterauNAdikasthapratyayaH / yadvA'ryate'rthibhirabhilaSyate ityarthaH / curAdiNyantAdarapratyayaH / zAstrArthasya saMgrahaH piNDanaM zAstrakAreNa zAstrArthasaMgraha: / atha zAstraM bRhatpramANamanekArthapratipAdakaM ca yatsyAttaducyate / idaM tvalpagranthatvAdalpapadArthAbhidhAyakatvAcca kathamucyate zAstramityAha / zAstratA cetyAdi / uddeza utkSepo vizeSyabhaNanam / nirdezo vizeSaNabhaNanaM nirdhAraNaM ceti / guNavataH padArthasya jAtiguNakriyAbhiH samudAyA - nirdhAryasyAzrayAtpRthakkaraNaM nirdhAraNam / samudAyavAcakAcca SaSThIsaptamyutpattiriti / sAdhanatveneti / pratipAdyapratItAvAropakatvena / kSIrasaMpannatvena dugdhaprAcuryeNa / yadyapyanyatra goSu kRSNA saMpamakSIretyAdau vAkye saMpannakSIrAsa goSu kRSNaguNopetAyA goH kRSNaguNena nirdhAraNaprasiddhistathApi kSIrasaMpannatvaguNenApi nirdhAraNe na kAcitkSatiriti manyate / zabaladhavalAdivarNaviziSTAdudugbhavato dohanakriyA sAmarthyAdgavAM samudAyA detA sviyaM gauH paridRzyamAnA kSIrasaMpannA vartate iti yadA vA vyapadizyate tadedaM nirdhAraNaM kSIrasaMpannatvaguNenaiva bhavatIti / pacyata ityAdikazca sa yo vyaktIkriyate ityAha / sa ceti / tasya bahuvrIherguNA avayavA ArambhakavizeSA yairbahuvrIhirArabhyate te tadguNAsteSAM saMvijJAnaM grahaNaM yatra / yadvA tasya bahuvrIhivAcyasya guNastadguNastasya saMvijJAnaM yatreti sa tathA / parvatAdikamityatrAdizabdaH samIpArthaH / upalakSaNamiti / bhAvaneti / parvataH kSetrasya samIpa bhUtatvAttasyaivopalakSaka ityarthaH / brAhmaNAdayo.... biti / atrAdizabdasya vyavasthArthatvAdvAhmaNAdikrameNa vyavasthitA ityarthaH / asmAdityavadhibhUtAt / te cetyAdi / iha keSAMcinmate paJcAvayavaM vAkyaM sAdhanamucyate / yathA pratijJA heturdRSTAnta upanayo nigamanaM ceti / tatra sAdhyanirdezaH pratijJA / hetuH sAdhyasadbhAvabhAvatadabhAvAbhAvalakSaNaH kAryasvabhAvAnupalambhAkhyastrirUpaH / sAdhyasAdhanayorvyAptinimittapratibandhagrAhakapramANaviSayaH / sAdhyAbhAve sAdhanAbhAvaH / darzanAzrayazca dRSTAnto mahAnasajalAzayAdiH / sAdhyadharmiNi hetorupasaMhAra upanayaH / pratijJAyAH punarvacanaM nigamanam / saugatamate tu na paJcAvayavamapISyate kiMtu tanmate hetupuraHsara eva prayogaH kriyate / tato hetudRSTAntayoreva sAdhanAvayavatvaM na pakSasya / pakSAnukhAreNa sAdhyapratItistarhi kathamiti ceducyate / upanayanyAptipradarzanamAtrasAmarthyAdeva sAdhya

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nyA. pra. va. 14] pAcavakatA (3) saMpratyayasya bhASAt / tathAhi-pradezasthaM dhUmamupalabdhavatastasya dhUmasyAgninA sAdhyadharmeNa saha vyAptismaraNe tayorupanayavyAptidarzanavAkyayoH sAmarthyAdevAgniratreti bhavati / nahi svAryAnamAne svayaMpratItau prameyaM kazcidupadarzayitA tadvatparArthAnumAne'pi / ataH pakSo na nirdezyaH / tathA pratijJAyAH prayoge nirAkRte tasyA nigamanamapi dUrApAstameva / tarhi pakSalakSaNaM niryakatvAtkaSu na. yujyate bauddhasya / yeSAM hi naiyAyikAdInAM pakSanirdezo'sti teSAmeva yujyate lakSaNaM kartum / satyamuktam / na sAdhanavAkyAvayavatvAdasya lakSaNamucyate kiMtu ziSyasya samyaktvalakSaNaparijJAnArtham / anyathA vAdyupanyastasya pakSasya guNadoSAvajAnan kathaM tadguNadoSavicAraNAyAM pravaNaH syAt / ata etadabhiprAyeNoktam / pakSopalakSitahetudRSTAntavacanAni sAdhanamiti / atheha sAdhanazabdo vyutpattiprayaniSpannastatazca kasyAM ko'rtho'syetyAha / iha cetyAdi / iheti sAdhanazabdavicAre / parasaMtAne itynyjnyaansNttau| pratipAdyaM gataM zritaM pratipAdyagatam / tatphalatvAditi / jJAnaphalatvAt / pakSAdivacanasyeti zeSaH / yadi jJAnaM sAdhanaM bhAvapakSe tarhi pakSAdivacanAni sAdhanamiti kathamuktamityAha / pakSAdIti / kArye pratipAdyagatajJAne / kAraNasya pakSAdikcanasya / upacArAt samAropAt / tato yadyatropacaryate tattena vyapadizyate iti nyAyAtpakSAdivacanairgamyatvAjjJAnasya tadapi pakSAdivacanAnIti / tathAhi yatpakSAdivacanaM yatra pratipAdyagatajJAne upacayete tatpratipAdyagataM jJAnaM tena pakSAdivacanena vyapadizyate / tattenetyatra tadityanenopacaraNIyasyAdhArabhUtaM vastu sarvatra grAhyam / ythedmiti| purANameva paurANam / svArthe'N / atra hi zarIraM karma kAryamapi purAtanakarmaNA kAraNena vyapadizyate / zarIre kArya purAtanasya karmaNa upacAro'treti hRdayam / atheha bahuvacanAntenaikavacanAntasya sAmAnAdhikaraNyaM kathamityAha / yathA vRkSA ityaadi| aaityaadi| sAdhanamityatretyarthaH / samuditAnAmeveti / pakSopalakSitahetudRSTAntavacanAnAM militAnAmeva na vekaikazo vizakalitAnAmityarthaH / samastAnAM yatsAdhanatvaM tasya jJApanArtham / nanvevaM sati viduSAM vAcyo hetureva hi kevala iti hetoH kevalasya sAdhanatvaM yaducyate tadvirudhyate / naivam / anyutpannavineyagaNamadhikRtya samastAnAM sAdhanasvam / vyutpannamatIzvoddizya kevalasyApi hetoH sAdhanatvamiti jJeyam / vyutpannamatayo hi hetumAtrAdeva sAdhyaM prtipdynte| yathA svArthAnumAne hetumAtrAdeva sAdhyapratItistathA parArthAnumAne'pi hetumAtreNApIti bhAvaH / kArakamiti janakam / vyaJjanamiti prakAzakam / uktaM cetyAdi / iha svasamayaparasamayajJA ityanena jJAnAtizayamAha / kulanA ityanenAkulanakriyANAmupahAsAdirUpANAmakArakatvaM teSAmAha / pakSadvayepsitA ityanena ca vallabhatvaM sUcayati / kSamiNa ityanenAroSaNatvamAha / vAdapayeSvAbhiyuktA anena tu vAdamArge kRtAbhyAsatvaM sUcayati / tulayA saha samAstulAsamAH / anena tu madhyasthatAmiti / ayamoM yathA tulA davarake gRhItA gurutaraM pakSamaGgIkRtya nIcairnamati itarasya ca nyanatAM darzayati pakSadvayatulyatAyAM ca madhye davarakeNa vRtA samatAmAlampati evaM zuddha pakSaM te'pi zobhanatayA samarpayanti hInapakSaM cAzobhanatayA kathayantIti / samaguNatve va samatAmevopadarzayanti / aahetyaadi| pUrvopavarNitasvarUpANAM sarvo'pya

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(44) nyaayprveshvRttiptrikaa| [nyA. pra..11 tho'vagata eva bhavatIti bhAvaH / vAdiprativAdinoH pakSaparigrahastasya samarthanA tasyAM sahaH samaH / tadantargata iti / tayorvAdiprativAdinorantargato hRdayAntarvartI sAdhayitumiSTo'pratItasteSAmataH sAdhanavacanena teSAM pratipAdyate / taMtra vAdakAle dvayormadhye'pravAdadAyI sa vAdItyucyate / yagdha vAyuktamandya taduktArthadUSaNAthai pazcAdvadati sa prativAdItyucyate / yadi prAznikANAmapratIto'rthaH saMvRttastarhi pratipAdyate / keSAmiti prazne satyAha / saamaadityaadi| amatItArthapratipAdakatvAditi / aprakAzArthapratipAdakatvAdityarthaH / vyatireko bIjAdiriti / prayogo yathA / yatpunarjanakaM tatpUrvamavidyamAnArthajanaka dRSTam / yathA bIjamakarasyeti / pratipabAmityabhyupagatam / viziSTo vizeSitaH / atrAhetyAdi / yunakti sma yuktA saMgatetyarthaH / na yujyate iti prasiddhateti zeSaH / anyArthAt yadi vizeSaNamapi prasiddhaM gRhyata ityarthaH tadA vivAdAbhAvena pakSophlakSitahetudRSTAntavananoccAraNasya nairarthakyameva syAt / tato vizeSaNasya prasiddhatA na yujyata iti preryArthaH / abhyupagamasiddhAntaparigraha iti / vAdinA yahastvanIkRtya sAdhanamukhAryate tadeva tasya pakSa iti / svayamityanena gahyata iti bhAvaH / atha vizeSaNAni vyavacchedakAni bhavanti / tatazceha kasya kena vyavaccheda ityAha / ihetyAdi / iha zAstravicAre / lakSyaM lakSyate vizeSyate'neneti lakSaNaM vizeSaNamucyate / aprasiddha vizeSyaM yasminsa tathA tasya / tatrAprasiddhavizeSyo yathA / sAMstyasya bauddha prati cetana Atmeti / aprasiddhavizeSaNasyeti / yathA bauddhasya sAMkhyaM prati vinAzI zabda iti / aprasidobhayasyeti / yathA vaizeSikasya bauddhaM prati sukhAdisamavAyikAraNamAtmeti / svayamityAdi / siddhAnto hi caturvidhaH pratipAdyate / tathA hi sarvatantrasiddhAntaH pratitantrasiddhAnto'dhikaraNasiddhAnto'bhyupagamasiddhAntazceti / tatra sarvatantrasiddhAnto yathA / santi pratyakSAdImi pramANAni / dravyAdInAM prameyANAM sAdhakAni / tathA Apo dravAzcalo vAyuracAkSuSastvagindriyagrAhyazcetyAdi sarvazAstrAbhyupagatatvAt srvtntrsiddhaantH| pratitantrasiddhAntaH sa ucyate yaH svatantre siddho na ca pratitantre / yathA sarva nityaM sAMkhyAnAM sarvamanityaM bauddhAnAM sarva nityAnityaM jainAnAmiti / adhikriyante AkSipyante yasminaH so'dhikaraNam / adhikaraNameva siddhAnto'dhikaraNasiddhAntaH / yasminvastuni siddhe zeSaM tadAzritamanuktamapi sAmarthyAtsidhyati sa ityarthaH / yathA'tmano nityatve siddha zarIrAdanyattvasiddhiramUrtatvAstitvasiddhizceti / abhyupagamasiddhAnto nAma yadvastu siddhAntatrayeNAsiddhamabhyupagamya svecchayA sAdhyate sa procyate / yathA zIto hutamuk tRNAgre gajayartha khare zRhamityAdika iti / etadevAsya lakSaNaM vRttikRdayAha / ihetyAdi / etena ca kiM saMpannamityAha / tatazceti / tatazca yaduktaM vAdiSu mukhyena dharmakIrtinA tadapi saMgatameveti yogaH / tatra ca yadyapyAha sAdhana kvacicchAstre sthitastathApi tena vAdinA yo dharmo'nityatvAdiH sAdhayitumiSTaH sa eva sAdhyo netara AkAzaguNatvAdikaH / vAdI ca ka ucyate / yastadA vAdakAle sAdhanamAha / ka sati sa eva mAdhyaH / abhyupagame sati / kasya karmatApanasya dhrmsy| kIDazasya anekasyAkAzaguNatvasaMyoga

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myA. pra.ka. 16] pArcadevakatA jatvAdeH / kasmindharmAbhyupagamaH ! / tasmindhArmANa zabdAdau / kena kartA'bhyupagamaH / tcchaatrkaarnn| yacchAvaM tena vAdinA'bhyupagataM tacchAstraM tatkaroti yastena / atha kimityanyadharmasAdhyatvasaMbhavaH syAt / / ucyate / yena vAdinA zAstramabhyupagataM tena vAdinA zAstre dharmaH sarva evaM sAdhya iti / niSidhyate'bhyupagata eva sAdhyo netara iti / nanu kathamevamucyate / yAvatA nyAyamudreyaM yaduta zAne sthitvA vAda eva na kartavyaH / satyamahamahamikayA yadyapi kizcicchAkhAmabhyupagataH sansAdhanamAha tathApi ya eva tasyeSTaH sa eva sAdhya iti jJApanAyedaM svayamiti padamuktam / atha sAdhyatvenetyasya kiM vyavacchedyamityAhA / anena ceti / hetudRSTAntA ivAbhAsante ye te tthaa|ttHsaadhyaasaadhktvaat / sAdhyAzca hetudRSTAntAbhAsAzcati vigrahaH / ayamarthaH / yadyapi cAkSuSatvAdihetvAbhAso hetusthAne prayukto vartate tathApi sAdhyAsAdhakaravAtsAdhya evAsau paraM yaH padArthaH sAdhyatvena viSayIkRtaH sAdhayAmyenaM hetuta ityevaMbhUtayecchayA sa sAdhyaH sAdhyAbhiprAyeNa nirdiSTaH pakSo bhavati / tathA ca sati hetudRSTAntAbhAsayoH sAdhyAsApakatvena sAdhyayorapi na pakSavyapadezastayoH sAdhanAbhiprAyeNa nirdezAt / yadA tu hetudRSTAntayoH parAsiddhayoH sAdhanAntareNa sipAdhayiSayA nirdezaH kriyate tadA pratijJAtvamabhyupagamyata eva / tathA nityaH zabdaH kRtakatvAdaTavadityukte ca kRtakatvamasiddhamityAzaGkaya kRtakaH zabdaH kAraNAnvayavyatirekAnuvidhAyitvAvaTakt / na cedamapyasiddham / tAlvAdikAraNabyApAre satyeva zabdasyAtmalAbhapratIteH tadabhAve cApratIteH cakrAdivyApArasadbhAvAsamAvayorghaTasyAtmalAmAlAbhapratItivadityevaM vadato heturapi pakSo bhavatIti / tadatra sAdhanopanyAsApekSayA yatsAdhyatvena nirdizyate tatsarva pakSa ucyate / icchayA'pi nyAptaH pakSa iti / ayamatra bhAvAyeH yadyapi parAyonumAne vacanokta eva pakSo yuktastathA'pi vacanenAnukto'pi . pakSo bhavati sAmaryottatvAttasya / tathA hi yatrAvivAdena sAdhanamupanyasyate tacedvivAdAspadIbhUtamanuktamapi sAdhyaM syAt / kimidAnI jagati kiMciniyataM sAdhyaM syAdityanuktamapi parArthAnumAne sAdhyaM dRSTam / nyAyabalAt so'tra pakSa evocyate ipsitaityanenoktaM bhavati / tarpadAharaNenecchayA vyAptaH pakSo yAdRzo bhavati tAdRzo darzyatAmityAha / ityetati / tatra hi parArthA ityukte'pyasaMhataparArthA iti draSTavyam / asaMhataparazyAtmaivetyanuktApyAtmAtA sAdhyA / ityetattatraiva pradarzayiSyate / tasmAtsthitamidam / vAdiprativAdinovivAdAspade vAdinA yatsAdhayitumiSTaM vastu tadvacanenoktamanuktaM vA prastAvagamyaM sarva sAdhyamityucyate / aneneti samastalakSaNenetyarthaH / dharmaviziSTadharmiNaH pakSatve'bhihite'nityaH zabda ityAdike samudite pakSavAkye yatpakSatayA na bhavati taddarzayannAha / tatazreti / dharmasya dharmiNo vA yaH sva AtmA tasya tantramadhInaM svatantramekAki sadvizeSaNavizeSyabhAvanirapekSa dharmadharmirUpamubhayam / na pakSa ityarthaH / na tayoH saMbandha iti / tayormadharmiNorAdhArAdheyarUpastAdAlyAdirUpo vA yaH saMbandhaH so'pi na pakSa ityarthaH / ayeha kimetAvatA pakSalakSaNaM paripUrNa jAtamAhosvidanyadapi kimapyapekSaNIyamityAha / iha cetyAdi / iheti pakSalakSaNavicAre / lakSaNasya

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(16) nyaayprveshvRttiptrikaa| [nyA. pra.pU.15 hi trayo doSA bhavanti / yathA avyAmirativyAptirasaMbhavazceti / nanvasya vAkyasya sUtrarUpasya sato yadi pAtanikAdidvAreNa vyAkhyA vidhIyate tarhi vAkyazeSa iti padasya pATho na yuktaH / adhyAhAro hi sAmarthyalabhyasyArthasya zabdena saMkIrtanamucyate / sa ca yadi mukhyatayaiva zabdena paThyate na tadA vAkyAdhyAhAro bhaNyate / atrocyate / kila sAdhyatvenopsita, ityetatparyantameva pakSalakSaNamuktaM pUrvAcAryaiH / etacca pratyakSAdyaviruddha ityasya sApekSam / tato vArtikakRtA paripUrNapakSalakSaNArtha vAkyazeSo'yamadhItaH / tatazca savArtikaM sUtraM vyAkhyAnayanyathApaThitamevarjuvArtikAvayavaM haribhadrasUriAkhyAtavAn / tato'sya pAtanikA vAkyazeSa iti / asya paryAyapradAnaM cAduSTa. miti| sAMpratamityAdi / tatra hetuvicaare| sa ca svabhAvakAryAnupalambhAkhyastriprakAraH / tatra svabhAva: svasattAmAtrabhAvini sAdhyadharme heturbhavati yathA vRkSo'yaM ziMzapAtvAditi / kArya yathA'bhiratra dhUmAditi / anupalambho yathA pradezavizeSe kvacidaTasyopalabdhilakSaNaprAptasyAnupalabdhariti / eteSu ca dvau vastusAdhakau / ekaH pratiSedhaheturvijJeyaH / amISAmete sAdharmyaprayogA darzitAstathA svabhAvakAryahetvAdharmyaprayogau vyApakAnupalabdhikAraNAnupalabdhirUpau veditavyau / yathA nAtra ziMzapA vRkSAbhAvAt / nAtra dhUmo panhayabhAvAditi / tathAhi vRkSAbhAve na bhavatyeva zizapA anyabhAve na bhavatyeva dhUma ityanayorapi vaidharmyaprayogayoApakakAraNAnupalabdhiprayogokta evArtho nAparaH kazciditi / anupalabdhestu vaidharmyaprayogo yathA / yatsadupalabdhilakSaNaprAptaM tadupalabhyata eva yathA nIlAdivizeSaH na cehopalabdhilakSaNaprAptasya ghaTasyopalambha iti / ayaM caikaiko'pi trirUpo veditavya ityAha / sa ca trirUpa iti / sa ceti hetuH svabhAvAdiH / nAnAtvamiti nAnAprakAratvam / kiM punariti / hetostrairUpyaM yaduktaM tatkimityarthaH / vitarka uha ucyate / tasya dharma iti / dhriyate'vatiSThate dharmiNyAdhAre yaH sa dharmaH / uNAdiko maH / pakSazabdena cAtretyAdi / atreti pakSadharmatve jJAtavye / iha yadyapi dharmadharmisamudAya eva pakSo rUDhastathApi pakSadharmapratipattikAle dharmI pakSaH yatkRtakaM tadanityamiti vyAptigrahaNakAle'nityatvaM dharmaH pakSaH pakSadharmopasaMhArakAle tu dharmadharmilakSaNaH samudAyaH pakSa iti draSTavyam / athedaM kasmAlabhyate ! / ucyate / nyAyabalAt / tathAhi / yadi hetulakSaNakAle dharmadharmisamudAyo'numeyo gahyate tadA samudAyaH paraM pratyasiddhaH / anityatvavahyAdiviziSTasya zabdaparvatanitambAdeH / kRtakatvamAdipratItikAle boddhumazakyatvAttvasiddho hetuH syAditi kathaM samudAye hetorekaM rUpaM syAt / atha prasiddhastadA hetorupAdAnaM vyartha syAt / tasmAtpakSadharmatvapratItikAle na samudAyo'numeyaH / tarhi pakSadharmatve jJAtavye dharmamAtraM pakSo'stu / tathApi kathaM dharmI pakSo labhyate / / ucyate / nyAyAdeva / tathAhi dharme dharmo na saMbhavati / api tu dharmiNa eva dharmasaMbhavaH / saMbhave vA hetpAdAnaM nyathaM syAt / pakSadharmatvAtItAveda saadhydhrmaavgtiprsnggaat| tasmAdyadyapi pakSazabdena dharmadharmisamudAya ucyate tathApi hetulakSaNe nizcetavye dharmI pakSo'bhidhIyate / kayaM punaH samudAyavacanaH sanpakSazabdo dharmimAtre vartate iti cedAha / avayavetyAdi / pakSAlyasya hi samudAyasya dvAkvayavau dharmI dharmazca / tatra hetulakSaNe nizcetavye dharmimAtre samudAyo

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nyA. pra. pR017] pArcadevakRtA (47) pacArAtpakSazabdo vartate / mukhyapakSakadezatvaM cAtra samudAyopacAranimittamiti na sAdhyadharmiNo'nityatvapakSatvaprasaGgaH / tathA vyAptigrahaNakAle dharmI pakSo na bhavati yato dRSTAnte dharmiNA vyApto hetune siddho'ta eva dharmadharmisamudAyo'pi vyAptigrahaNakAle na pakSo dharmamAtraM tu yuktam / dharmeNaiva dRSTAnte hetuApto yataH sAdhyapratItikAle'pi dharmamAtraM na pakSo'pi tu samudAyaH / nirAdhArasya dharmasyAsiddheH / nApi dharmimAtraM pakSaH / dharmiNaH pakSatvena pakSadharmagrahaNakAla eva siddhatvAt / tataH sAdhyapratItikAle dharmadharmisamudAya eva pakSo yuktH| taduktam-jJAtavye pakSadharmatve pakSo dhrmybhidhiiyte| vyAptikAle bhaveddharmaH sAdhyasiddhau punardvayam / iti sthitam // nanu sapakSe sattvamastitvamitIdaM heto rUpaM kathaM saMgacchate / yato na yAdRzavahnijanyasya dhUmasya sAdhyadharmiNi sadbhAvastAdRzavahnijanyasyaiva mahAnase'pi / anIdRzasyApi saMbhavAt ityAha sAmAnyena bhAva iti / sapakSe'vizeSaNo vA dhUmavyAptyA dhamamAtre'gnisadbhAvaH sattvamiha hetordvitIyaM rUpamityarthaH / sa ca vizeSaNArtha iti / vizeSayatIti vizeSaNaM tadevArtho yasyeti sa tathA / pUrvoktarUpAdasya rUpasya vibhinnatvapradarzanArtha ityarthaH / atraiveti vipakSe eva / tarhi kiM sapakSa ekadezenApi vartamAna sattvaM gamakam ! utasvitsAmastyena vartamAnam / isyAha / spkssetviti| na kevalaM sAmastyenaikadezenApItyaperarthaH / ito'pi kiM siddhamityAha / tathA ceti / ekAntena ekAntataH sarvathaivetyarthaH / na kevalaM kRtakatvAdayaH sAmastyasapakSavyApina ityaperarthaH / Avedyate sma Aveditam / nigadaH pATha ucyate / nirvacanaM tu pratyuttaram / ityaM sUtrAkSarayojanA kAryA / kaH sapakSastatra ! / samAno'rthaH sapakSaH / samAnaH sadRzo yo'rtho ghaTAdiH pakSaNa saha zabdAdinA sa ghaTAdiH pakSa upacArAt / dRSTAntalakSaNo'ye iha pakSazabdavAcyastataH samAnaH pakSaH sapakSaH / samAnasya sakAraH / atra syAdetat / kiM tatpakSasapakSayoH sAmAnya yena samAnaH sapakSa: pakSaNetyAha / sAdhyadharmasAmAnyena / tatra sAdhyazvAsAvasiddhatvAddharmazca parAzritatvAditi vizeSaNasamAsaH / nanu sAdhyazabdo dharmadharmisamudAyavRttistatkathaM sAdhyazca dharmazceti samasyate ityAha / ihetyAdi / ayamartha upacArAddharmamAtre dharmiNi vA vartate sAdhyazabdastato yadA dharmamAtre vartate tadA karmadhArayaH kAryaH / yadA tu dharmiNi vartate tadAtu sAdhyasya dharma iti samasanIyam / yduktm|smudaaysy sAdhyatvAddharmamAtre'tha dharmiNi / amukhye'pyekadezatvAtsAdhyatvamupacaryate // ata evAgre SaSThItatpuruSamapi vakSyati / athavopacAravRttyetyAdinA tatra samamityAdi / asyeti ghaTAdeH pakSeNa saha zabdAdineti samAnaH / artho ghaTAdiriti / vastusattAsamAviSTamAbhidheyamartha iha gRhyate na tu vacanamAtramiti / na tvabhidheyasattAsamAviSTamabhidheyaM kharaviSANAdikamityarthaH / atho. pacArAbhAve mukhyataH sAdhyazabdavAcyaM kimityAha / anupacaritaM sviti / asamAropitamityarthaH / nanu sAdhyadharmasAmAnyenetyAdivAkye kimavadhAryate / ucyate / sAdhyadharmasAmAnyena sAmAnyamevetyavadhArya na tu sAdhyadharmasAmAnyenaivetyevam / yato na sa kazcidartho'sti yaH sAdhyadharmeNaiva kevalena samAnaH kalpitavyAvRttavazAt sarvasyAnekadharmayogAt / sAdhyAnityatvasamAnatvAditi / zande sAdhyaM yadanityatvaM tena samAnatvAnTAderapyanityatvaviziSTatA syAt /

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( 48 ) nyAyapravezavRttipatrikA [ nyA. pra. pR0 19 ubhayatrApi dRSTAnte sAdhyadharmiNi cAnityatvasadbhAvAtsamAnateti / yasminnarthe iti / AkAzAdAvityarthaH / yadi vipakSe sAdhyaM nAsti tarhi kiM tatra sa dhanamastItyAha / iha cetyAdi / tatra hItyAdi / tatra hi vipakSe AkAzAdAvanityatvAbhAvAtkRtakatvAbhAvaH / vyApakaM nirtamAnaM vyApyamAdAya nivartate iti nyAyAt / sAMpratamityAdi / tatreti nirdhAraNe / tatra teSu pakSAdiSu madhye pakSadharmatvAdiguNo hetoH svarUpaM nirdhAryata ityarthaH / kRtaka vamityatra saMjJAyAM kan / saMjJAmevAha / apekSitetyAdi / apekSitaH pareSAM kulAlAdInAM vyApAro yena ghaTAdinA sa tathA / bhAvo ghaTAdiH / svabhAvaniSpatau svasattAniSpattAvityarthaH / dvitIyetyAdi / sapakSasyaikadeze vRttirasya sa tathA / yato'nityatvaviziSTeSu sarveSu dharmiSu na vartate vyAptyA prayatnAnantarIyakamapi tu keSuciddhaTAdiSu na vidyudAdiSvapi / atha ca sAdhyAnityatvasamAnatvAdvidyudAdirapi sapakSaH / ayaM cArthaH / vipakSe cAsattvamevetyatraivakAravazAtsAdhito'pi ... . dharmaH punarapi sAdhyate / yaduktaM ta eva vidhayaH susaMgRhItA bhavanti yeSAM lakSaNaM prapaJca.. sAdhyaprayatnAnantarIyakatvavazAt tadA viziSTazabda pakSIkRtya prayamAnantarIyakatvasAdhanamupanya... 2004 S02E W .. tvaM .... .... . zabdenAtra parigrahe prayatnAnantarIyakatvamavyApakAsiddhaM syAt / na hi prayatnAnantaraM sarvazabdAnAM janmAsti ghaTaveNvAdau vAtAdapi zabdaprAdurbhAvAt / ayaM ca hetuH kimiti / ayaM hetuH svabhAvakAryAdiH / kiMrUpaH sa heturbhavati / tatrAha pakSadharma eveti / na tu pakSasyaiva dharma iti / itthaM hyavadhAraNe kriyamANe sapakSavipakSayorvRttervyavacchidyamAnatayA sapakSe sattvaM prApyate / tataH pakSasyaiva dharmaH / sa tu zrAvaNatvameva hetuH syAt / akRtakatvAdayasteSAM sapakSe'pi bhAvAttataH pakSadharma evetyavadhAryam / kuta ityAha / ayogetyAdi / ayogo'saMbandhastasya vyavacchedamAtraM phalaM yasya tasya bhAvastattvam / tasmAdayamevArtho yatra dharmiNi dharmasya sadbhAvaH saMdihyate tatrayogavyavaccheda eva nyAyapravRtto yathA caitro dhanurdhara eveti / atra hi caitre dhanurdharatvaM saMdihyate kimasti nAsti vA tatazcaitro dhanurdhara eveti / caitrastha dhanurdharatvasadbhAvapratipAdakamidaM vacanaM pakSAntaramasadbhAvarUpamAzaGkopasthApitaM zroturnirAkarotItyatrAyogavyavaccheda eveti / tarhi pakSadharma evetyanena kiM vyAvartitamityAha / anena ceti / yato'pakSadharmo heturasiddha ucyate'taH pakSadharmo heturbhavannapakSadharmamasiddhacatuSTayaM vyAvartayati / asAdhAraNasya ceti / nanu nityaH zabdaH zrAvaNatvAdityayamasAdhAraNo hetuH pakSasya zabdAnyasya dharmiNo dharma eva pravartate tatkathamasyAnenAvadhAraNena vyAvRttiH syAdityatrocyate / iha hi vakSyamANasya heturUpadvayasya saMgraho yathA syAdityevamartha pakSadharma evetyavadhAraNama yogavyavamacchedamAtraphalameva gRhItam / tataH sapakSavRttimAnvipakSavRttimAneva ca heturyadi pakSadharmo bhavatI syayamartho vyavatiSThate / na cAsAdhAraNasya sapakSapakSayoH pravRttinivRttI vidyete / pakSadharmatvaM muktvA / ataH zeSarUpadvayAbhAvAdasAdhAraNasya pakSadharmatve satyapi pakSasyaiva dharma ityavadhAraNanirAsenaiva hetutvanirAso bhavatIti / anye vipakSeNa saha yogastasya vyavaccheda iti vigrahaH / pArtha eva

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nyA. pra. pU. 18] pArzvadevakRtA (49) dhanurdhara ityatra pArthe dhanurdharatvaM siddhameveti nAyogAzavA / tAdRzaM tu sAtizayaM kimanyatrApyasti nAsti vetyatyayogAzaGkAyAM zroturyadA pArtha eva dhanurdhara ityucyate tadA'nyayogavyavacchedo bhavatIti / navAnAmapIti / yato'naikAntikAnAmubhayagAmitvAtteSvavadhAraNArtha eva na ghaTate / viruddheSu ca vipakSa eva bhAvAtsamastapadameva na ghaTate iti bhAvaH / tadvayatirekeNeti / sapakSamantareNa taddharmatvAnupapattiH pakSadharmatvAghaTanam / anavadhRteti / avadhAraNavidheriti zeSaH / ayamarthaH / anavadhutasyArthasthAvadhAraNaM vyavacchedakaM syAt na tvavadhUtasya / pakSadharma eveti ca prAgapyasmAdavadhAraNAdavadhAritameveti kathamanena tasya bAdhA syAt / / tRtIyamavadhAraNamiti / avadhAraNapadaM tRtIyaM kimartham ? / yataH sapakSa eva sattvamityukte vipakSe'sattvameveti / gamyata eveti bhAvaH / prayogopadarzanArthamiti / vAdakAlaprayogavidhIpanArthamityarthaH / uktaM cetyAdi / kathaM nu nAma syAdvitIyasyAkSepakama / kenacitprakAreNa bhavatu dvitIyasUcakam / yathA sAdhayeNokte vaidhaya'syAkSepakaM syAdvaidhamryeNa tu sAdharmyasyeti / dvitIyAkSepakaM caika rUpamuktaM tadA syAdyadyanvayo vyatireko vA sAdhyena saha tAdAtmyatadutpattipratibandhavato hetoH prayuktaH syAt na tu darzanAdarzananimitta kasyetyataH pratibandhavaddhetuprayogakhyApanArtha dvayorupAdAnam / pratibandhavatazca hetoranvayavyatirekayo; prayogadvayoreka eva prayoktavyo na dvAviti / yata ekenaiva sAdhyAvinAmAvaniyamavatA prayuktenAparasya gaterna dvayoogo yugapatkartuM yuktaH / tasmAdvayorlakSaNavAkyayorupAdAnam / sAdhyAvinAbhAvaniyamavata ekasyaiva prayogo yathA syAditi sthitam / ata evAha / prabhUtamityAdi / duHkhAdiparigraha iti / iha hi saugatamale duHkhasamudayamArganirodhA iti catvAryAryasatyAni pratipAditAni / tatra ca duHkhasatyaM caturbhiH prakArairnigaditaM yathA'nityato duHkhato'nAtmanaH zanyatazveti / tadihAnityAH saMsAriNaH skandhA ityanityatve sAdhye kRtakatvaprayatnAnantarIyakatve hetU tAvatstaH / tatratyAdigrahaNAca duHkhaM saMsAriNaH skandhAstathA nirAtmAno niravayavinaH saMsAriNaH skandhA ityAdau duHkhAdike'pi sAdhye etau hetu sta iti / etacca dharmottaraTippanake sUcImAtrasaMdarzanato gamanikAmAtraM kiMciduktam / anyathA vA abhyAm / dRSTamarthamantaM nayatIti / etadeva vAkyaM vyAcaSTe pramANetyAdinA / pramANena pratyakSAdinA upalabdhaM jJAtam / vipratipattAviti / eko dhUmAdikaM liGgamavalokya prAha vahniratrAsti aparastu mUDho vismRtasaMbandhaH prAha kathametadityevaMrUpA vipratipattiH / tasyAM satyAM mahAnasAdiH sAdhyasAdhanayoAhiM smArayati / yato mahAnasAdau pratyakSAnupalambhAbhyAM sAdhyasAdhanayoravinAbhAvo gRhItaH sa ca vismRtaH san tadupanyAsena smAryata iti / sAdhamryeNetyAdi / dRSTAntadharmiNaH sAdhyadharmiNA saha sAdhyasAdhanasadbhAvakRtaM sAdRzyaM sAdharmyamucyate / asAdRzyaM ca sAdhyahetukRtaM vaidha-miti / yoti / abhidheye iti / procyamAne ghaTAdau / ayaM sUtrArthaH / hetorastitvaM sdbhaavH| khyApyate sAdhyA, vito hetuH pradarzyate / yatra sapakSa evaM sAdhyAnityatvasamAnArthe ghaTAdAveva / sa ghaTAdiH sAdharmya

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(50) nyAyapravezavRttipatrikA / [ nyA. pra. vR. 10 I dRSTAntaH / yatkRtakamityAdi / yatkRtakatvakRtaM dRSTAntasAdhyadharmiNoH sAdRzyamatra / vaidharmyeNApIti / api punararthe / vaidharmyeNa punaH sa dRSTAnta iti zeSaH / ytretyaakaashjlaashyaad| dRSTAnte / yanityamityAdi / kRtakatvakRtaM zabdAkAzayoH sAdhyadRSTAntadharmiNorasAdRzyamiha / tadiha sthitamidam / sAdhyAnvitasya hetorvyAptisaMdarzanArthaH sAdharmyadRSTAnto vaktavyaH / prasiddhavyAptikasya hetoH sAdhyAbhAve hetvabhAvapradarzanAya vaidharmyadRSTAnta iti / etadeva cAnayordRSTAntayoH svarUpaM nAparaM kiMcit / anityo na bhavatIti / prasajyo'yaM naJ / sa ca niSedhamAtrakRditi / bhAvAbhAvo'bhAva iti / bhAvasya vastusattAyA abhAvo nAzo yathA'bhAvavastusvarUpa : sarvasAmarthyopAkhyAvirahalakSaNa ucyate zabdato na tvabhAvo vastubhUtaH kapAlAdivasturUpaH saugatamate kazcidasti / bhinnasAmagrIvazena kapAlAdirbhinnavastu na ucyate evamihApi na vastusannityamakRtakaM vA'sti kiMtu vyAvRttimAtrameva kevalamiti / dRSTAntena pratirUpo dASTantikastasminnapi // evaM vibhinnaprakaraNepyavayavAnAM svarUpopadarzane'pyekatra tatsvarUpaparijJAnApekSayA Aha / eSAmityAdi / sapakSe'nugamaH sAdhyayuktahetorvyAptistasya vacanam / ko'rthaH ! | sAdhyAnvitahetupradarzanavAkyam / etAnyeva pakSAdInAM vacanAni / kimucyante ! / avayavaH sAdhanamityarthaH / 1 kiyantaH ! | trayaH / vyavayavaM sAdhanamityarthaH // 1 1 ihApIti / sAdhanAbhAse'pi / sAdhayitumiSTa ityanena sAdhyatvenepsita itIdaM lakSaNaM gRhItam / apinAtra prasiddho dharmItyAdikamapi pakSalakSaNaM saMgRhyate / ata evAha / apizabdAt tadanyalakSaNayukto'pi tairviruddha itei / taiH kartRbhirviruddho yasyAsAviti yasya sAdhayitumiSTasya dharmiNa ityAdi / tena pratyakSeNa paricchinno nizcitastatparicchinnaH / zAle: kuDavaH iti zAlikuDavastasya nyAyastadvat / yathA kuDavena paricchinnaH zAlirapi kuDava ucyate / evamihApi pratyakSaparicchinno dharmo'pi zrAvaNatvAkhyaH pratyakSa ucyate / sAdhyetyAdi / pratyakSeNa prasiddho dharmaH zrAvaNatvAkhyaH pratyakSaprasiddhadharmastena viruddhaH pratyakSaviruddhaH / tatreti / teSu pratyakSaviruddhAdiSu madhye zrAvaNa iti / zravaNena grAhyaH zrAvaNo na zrAvaNo'zrAvaNaH zrotravijJAnApratibhAsI / ayamiti zrotrA grAhyatvalakSaNo dharmaH zabdasya tatraiva dharmiNi zabdAnye zrAvaNatvena zrAvaNavijJAnapratibhAsitvena virudhyate / zrotrendriyavijJAnena zabdasya gRhyamANatvAditi / AhetyAdi / zrAvaNatvamityayaM bhAvapratyayavAnnirdezaH / bhAvazca sattA / sA ca sAmAnyam / taca pratyakSeNa gRhyate kila / pratyakSasya hi svalakSaNameva viSayo'numAnasya ca sAmAnyamiti preryArthaH / AcAryastu manyate nAtra bhAvapratyayaH sattArthabhAvamAzrityotpannaH kiMtu svabhAvArthe / ata evAha bhAvapratyayena tatsvarUpetyAdi / tasya zravaNagrAhyasya zabdasya svarUpamAtraM svabhAvamAtraM tasyAbhidhAnAtpratipAdanAt / zrAvaNatvasya yatsAmAnyalakSaNatvaM pratyayavazenodbhAktiM tasyAnupapatteriti / AgametyAdi / Agama iha vaizeSikamatavyavasthAkArINi zAstrANyucyante / tatra yaH kila veda: sAmA

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nyA. pra. 7.21] pAcavevakRtA (51) diko pauruSeyatayA nityaH kaizcidamyupagamyate tasyApi pauruSeyatvenaivAnityasya sataH prAmANyaM vyavasthApyate / atastadbAhyasyetarasya zabdasya sutarAmanityatvamityAyAtam / tadevoktena guDhayannAha / buddhimatpUrveti / buddhimAnapUrva kAraNaM yasyAH sA tathA / iha samAse maturuktArthaH / buddhimatkartapraNIto vedo'pIti tAtparyam / tadvacanAdbuddhimadvacanAdAmnAyasya vedasya prAmANyam / tattvapauruSeyatvena nityasya sato viziSTapadavAkya racanAtmakatvAttasya / atra prayogaH / yatpadavAkyaracanAtmaka tatpauruSeyaM dRSTam / yathA mImAMsAbhASyAdi / tayAbhUtaM ca vedavAkyam / iti svabhAvahetuH / tatraiveti kapAlAkhye / hetudRSTAntayorupAdAnaM hetudRSTAntopAdAnam / mAtRtveneti / mAtRdharmeNa / kIdRzaH punaratra svavacanavirodha ityAha virodhazceti / tadviparIteti / aprasavadharmiNItyarthaH / sAdhyadharmalakSaNamiti vinAzi svarUpam / yata uktamityAdi / sAMkhyamate hi paJcaviMzatistattvAni bhavanti / yathA sattvarajastamasAM sAmyAvasthA prakRtiH tatra sattvaM sukhaM rajazca duHkhaM tamazca moha iti / prakRtezca mahAn buddhirutpadyate / sA ca gavAdau purodRzyamAne gaurevAyaM nAzvaH sthANurevAyaM na puruSa iti yA nizcayAdhyavasAyarUpA / buddhezcAhaMkAra utpadyate / sa cAhaM subhago'haM darzanIya ityAghabhimAnarUpaH / ahaMkArAcca SoDazako gaNa utpadyate / yathA paJca buddhIndriyANi zrotratvakcArjihvAghrANalakSaNAni / svaM svaM viSayaM budhyanta iti kRtvA / tathA hi zrotraM zabdaviSayaM budhyate tvak sparza cakSa rUpaM jihvA rasaM ghrANaM gandhamiti / paJca karmendriyANi vAkpANipAdapAyapasthasaMjJAni / vAkceha ucyate anayeti vAk / urknntthaadisthaanaasstttyii| taduktam / vAgvacanamuccArayati hastau karma kuruta ityAdi / aparaM ca saMkalpavRtti / tadyathA kazcidvaTuH zRNoti grAmAntare bhojnmstiiti| tatra tasya saMkalpaH syAdyAsyAmIti / tatra cAhaM grAme kiM guDadadhirUpaM bhojanaM prApsye uta ciddadhi kiMvA kimapi netyevaM rUpaM mana iti / tathA'haMkArAtpaJcatanmAtrANi cotpadyante / yathA gandhatanmAtraM surabhyAdigandhavizeSaH rasanatanmAtraM tiktAdirasavizeSaH rUpatanmAtraM zuklakRSNAdirUpavizeSaH sparzatanmAtraM mRdukaThinAdisparzavizeSaH zabdatanmAtraM zabdavizeSa iti SoDazako gaNaH / tanmAtrebhyazca yathAkramaM paJca bhatAni / pRthvivyaptebhovAyvAkAzasaMjJAnyutpadyante / paJcaviMzatitamaH puruSaH / tallakSaNaM ca caitanyaM puruSasya svarUpamiti / iti paJcaviMzati tatvAni / tathA coktam / " prakRtermahAMstato'haMkArastasmAdgaNazca SoDazakaH / tasmAdapi SoDazakAtpaJcabhyaH paJca bhUtAnIti" / tatra mahadAdayaH prakRtervikArAste ca prakRtebhraMzyanti / prakRtistu nityA. 'myupagamyate / tato na kadAcidapi sA svarUpAnazyati / tathA ca mahadAdikasya prakRtezca sAMkhyaiH svarUpamidamuktam / yathA " hetumadanityamavyApi sakriyamanena kramAzritaM liGgam / sAvayavaparatantraM vyaktaM viparItamavyaktamiti" / tatra hetumat kAraNakt / anityamiti utpattidharmakatvAdbuddhyAdeH / anyApIti pratiniyataM na sarvagam / sakriyamiti saha kriyAbhiradhyavasAyAdimirvartata iti sakriya savyApAraM sacaraNakriyAvaditi yAvat / anekamiti trayoviMzati

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( 52 ) nyAyapravezavRttipaJjikA / [ nyA. pra. pU. 11 bhedAtmakam / AzritamityAtmopakArakatvena pradhAnamavalambya sthitam / limiti yadyasmAdutpannaM tattasminneva layaM gacchati / tatra bhUtAni tanmAtreSu lIyante / tanmAtrANIndriyANi cAhaMkAre / sa ca buddhau / sA cAvyakte / taccAnutpAdyatvAnna kvacitpralIyate / sAvayavatvamiti zabdasparzarUparasagandhAtmakairavayavairyuktatvAt / paratantramiti kAraNAyattatvAt / ityevaMrUpaM vyaktaM mahadAdikam / avyaktaM tu prakRtyAkhyametadviparItamiti / tatra viparItatA suyojyaiva / tatra ca pradhAnaM divi bhuvyantarikSe ca sarvatra vyApitayA vartata iti vyApitvaM tasya / tathA'vyaktasya vyApakatvena saMcaraNarUpAyAH kriyAyA abhAvAnniSkriyatvaM ca draSTavyam / iti diGmAtramidaM darzitam / vizeSavyAkhyAnaM tu sAMkhyazAstrAdeva sAMkhyasaptatyAderavaseyam / tadetatpradhAnopayogi yathasmAdutpannaM tattasminneva layaM gacchatItyayameva vyakto bhraMzo nAparaH kazcinniranvayarUpo'ta Aha / tadetadityAdi / iha trailokyazabdena mahadAdikamevocyate / svargamartyapAtAlalakSaNasyApi ca trailokyasya mahadAdivyatiriktasyAbhAvAt / nityatvapratiSedhAditi / AkAzAdInAzritya naiyAyikAdibhiruktasyApracyutAnutpannasthiraikasvabhAvaM nityamityasya niSedhAt / tathA'petamapyasti vinAzapratiSedhAditi / AvirbhAvatirobhAvamAtrasyaivAGgIkaraNena bauddhAmyupagatasya niranvayavinAzasya nirAkaraNAdityarthaH / tato'tra vinAzitvaM niranvayarUpaM sAMkhyasya na sAdhyamiti pakSAbhAsatvam / kazcidAha nanu bauddhamate pakSavacanameva noccAryate tatkathamayaM bauddhasya pakSAbhAsaH ? / satyametadbAlavyutpattyarthamudAharaNadarzanataH zAstra evedamabhyupagamyate na vAde / anupayogAt / na khalu vAdakAle ziSyA vyutpAdyante / vyutpannaprajJAnAmeva vAde'dhikArAt / tato vAde hetupuraHsara eva prayogaH kAryaH / AhetyAdi / vipratipattau vivAde iSTArthaprasAdhanArtham / vipratipattireva ceti nityAnityAdivastudharmaviSayA caitadoSakartrI pakSAbhAsadoSa kartrI iti / kuto'numAnaM na kutrApi kartuM yuktamityarthaH / taddoSakartRpakSAbhAsadoSa kAri / yuktiviruddhatvAditi / yuktyA nirAkRtatvAtpakSAbhAsatvasya / tathA hItyAdinaivamevArtha bhAvayati / dRSTAntasAdhane kRte iti / dRSTAntasya ghaTAderanityasiddhau kRtAyAmityarthaH / dRSTAnte siddhizva prakRte satkAryavAdinirAkaraNato vidheyA / tathAhi / zaktAnAM kAraNAnAM kAryotpattau vyApArAcchaktirUpatayA kAryAvasthAnamiti sAMkhyAH / tadasaMgatam / kAryakAraNasya pUrvamanupalambhAt / athAnabhivyakteranupalambha iti cet sadbhAve kiM pramANaM ! | utpattiriti cet na / vidyamAnasyotpatterayogAt / prAgeva tasya vidyamAnatvAt / athAvidyamAnasyo - tpattau kharavipANAdInAmapyutpattiH syAditi cet na / kAraNAbhAvAt / yeSAM hi kAraNamasti janakaM teSAmevotpattiH na ca kharaviSANAderjanakamasti kAyabhAvenaiva kAraNAbhAvapratIteH / evaM tantuSu ghaTAderanutpattirvAcyA / mRtpiNDe ca paTAderiti / pratiniyatasAmamyAH pratiniyatakAryajanakatvAt / tantUpalakSitA hi sAmagrI paTasyaiva janikopalabdhAnyA tvanyasyetyupAdAneSu pratiniyata kAryopalambha evaM kArya niyamayati / na tu kAraNe sattvAttanniyamaH / 1 1

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nyA. ma. pU. 21] pArzvadevakRtA (53) kiM ca yadutpadyate tadutpatteH pUrvamasadevotpadyata iti vyAptiriSyate na punarnyadasattadutpadyata eveti / tasmAdvidyamAnasyotpattirvyAhatA / vidyamAnatvAdeva / mRddaNDacakrAdikAraNaM vyApAravaiyarthya ca / athAbhivyaktyartha vyApAraH kAraNamiti cettarhi sA'bhivyaktiH satI kriyate asatI vA / satpakSe vidyamAnatvAdeva kArakavaiyarthyam / athAbhivyaktiravidyamAnaiH kriyate / tarhi sadutpadyata iti vyAhatam / abhivyakteH svarUpopalambhasyAvidyamAnasyaivotpatteH / na cAvaraNanyapagamo'bhivyaktiH / nityAyA abhivyakterAvaraNasyAkiMcitkaratvAt / kiMcitkaratve vA'nityatvaprasaGgaH / yazvAGkuro jAyate ghaTaM kurviti vyapadezo 'siddhasyApi siddhatayA sa bhAvini bhUtavadupacAra iti nyAyAdaupacArika iti / tasmAdvidyamAnasyotpattyarthAsaMbhavAt ghaTazabdAdirasannevotpadyate yazcotpadyate sa kRtakaH / kRtakatvAzcAnyatvasiddhiH / evaM ca vinAzI zabdaH kRtakatvAddhaTavaditi sAMkhyaM prati bauddhasya vadato na pakSAbhAsateti / dRSTAntamasAdhya ca prayoge kriyamANe syAdeva / punaH sAdhanA. pekSatvAt / tathA hi yadeva sAdhanamupanyasyate vAdinA tatsarvaM syAtsiddhamityaparAparasAdhanopanyAsenA'navasthaiva syAt / kiMcAprasiddha vizeSaNA'prasiddhavizeSyanAmAnau tattvataH pakSAbhAsAvapi na staH / tathA hyetau kiM vAdyapekSayA pakSAbhAsau staH pratipAdyApekSayA vA / tatrAdyapakSe pratyakSAdipramANaiH pratipAdakasya vizeSaNaM bruvato na pakSAbhAsatA| pramANapratipannaM vadataH pakSAbhAsatvAyogAt / pratipAdyApekSayA naitaddRSaNam / apratipannasya pratipAdyatvAt / nirAtmAna iti niravayavinaH / na dharmANAmanugataH kazcidavayavIdyatvA samastItyarthaH / tadbrAhakapramANAbhAvAt / tathAhi guNAvayavavyatiriktamavayavyatiriktamavayavi dravyaM nopalabhyate / nahi zuklAdiguNebhyastantyAdyavayavebhyazcArthAntarabhUtaM paTAdidravyaM cakSurAdijJAne pratibhAsate / dRzyazvAvayavyabhyupagataH / evaM ca yadupalabdhilakSaNaprAptaM sannopalabhyate tadasAditi vyavahartavyaM / yatha kvacitpradeze ghaTaH / nopalabhyate cAvayavyatirikto'vayavI tatraiva deze iti svabhAvAnupalabdhiH / na ca vAcyamavayavyabhAve paramANUnAmatIndriyatvAtpratibhAso na syAditi / yato viziSTAvasthAM prAptA nAmaNanAmindriyagrAhyatvAdatIndriyatvamasiddhamiti / tathAhi parasparAvinirbhAgavartitayA sahakAritAvazAdutpannAH paramANavo'dhyakSatA mupayAntyeveti / na hi sarvadaivendriyAtikrAntasvarUpAH paramANavaH kSaNikavAdibhirabhyupagamyante / na tvayavyabhAve bahuSu paramANuSvakSavyApAreNaikaH paTa iti kathaM pratyayaH ? / naivam / anekasUkSmatarapadArthasaMvedanata evaika iti vibhramotpatteH / pradIpAdau nairantaryo. tpannasadRzAparAparajvAlAdipadArthasaMvedane'pyekatvavibhramavat / nanu bhedenAnupalakSyamANAH paramANavaH kathamadhyakSAH 1 / naivam / vivekenAnavadhAryamANasyAnadhyakSatve pradIpAdau pUrvAparavibhAgenAnupalakSyamANe'nadhyakSatAprasakteravayavAnAM vibhAgAnupalakSyatve'vayavyapi katham tathA pratyakSatveneSTaH / kiMca | yadi bAhmArthanirmAsenANavaH pratibhAsante tadA'vayavyabhyupagame'pi paciviSayaH sthUlarUpatayA pratibhAsamAna eko'neko vA / ekopyavayavairArabdho'nArabdho vA / tatra na tAvadayamubhayarUpo'pyeko yuktaH / sthUlasyaikasvabhAvavirodhAt / tathAhi yadi sthUlamekaM syAttadekadezarAge sarvasya rAgaH prasajyeta

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(54) nyaayprveshvRttiptrikaa| [nyA. pra.i. 21 ekadezAvaraNe sarvasyAvaraNaM bhavet / anekatve cAbhyupagamavirodhaH / bahuSvapyavayaveSvekalyaivAvayavino vRtterbhavadbhirabhyupagamAt / na ca sthUlasUkSmAdivyapadazo'vayavyasattve'nupapanna iti vAcyam / avayavA eva tathA utpadyamAnAH alpabahutarAH sthUlasUkSmAdivyapadezaM labhante / ityalaM prapaJcena / atha kiM bahUni kAraNAni vidyante yena samavAyikAraNamityanena vizeSyane AtmatyAha vaizeSikasya hoti / samavAyikAraNAditi / samekIbhAve vA'pRthaktve / aya gatau / tatazcaikIbhAvenApRthagamanaM samavAyaH saMzleSaH sa eSAmastIti te samavAyinastantvAdyarthA yasmAtteSu paTAdikaM samavaitIti / te ca te kAraNaM na tasmAt / tathA hItyAdi / vaizeSikamate tantvAdayaH samavAyikAraNAkhyamAdhArabhataM kAraNaM vartante paTAderAdheyabhUtakAryasya / bauddhAnAM tu tantvAdayaH upAdAnakAraNaM bhaNyante / jainAnAM pariNAmakAraNamiti prastAvAdidamuktam / tathA tAnavitAnIbhAve sati yastantusaMyogaH so'samavAyikAraNam / saMyogasaMyoginorbhinnatvAbhyupagamAt samavAyena caikIkaraNAt / turiiti| AdizabdAtkuvindAdegrahaNam / prakRte kAraNatrayayojanAmAha / itthmitmaadi| AtmA sukhAdInAmAdheyabhUtAnAmAtmaguNAnAM samavAyikAraNAkhyamAdhArabhUtaM kAraNam / yataste sukhAdaya Atmani samavetA utpadhante / AtmamanasoH saMyogo'samavAyikAraNaM sukhAdInAmutpattau / AtmamanaHsaMyoga iti samasanIyam / Atmani sukhAdInAmutpattau srakcandanAdayo nimittakAraNaM bhavantIti / sAmagryA eveti / yathA vaizeSikasya kAraNatrayAtkAryasyotpattiriSyate evaM na bauddhasya mate / kiM tu vijJAnasaMtatI sukhAdayaH strakcandanAdisAmagrIvazAdutpadyante / ityetadevAbhyupagamyate iti bhAvaH / prasi. dhyati sma prasiddho'karmaka: kartari ktH| yasminniti pakSAbhAse / atha kathameSAM pakSAbhAsatvam ! / kimekena svarUpeNotasvidbhinnenetyAha / eSAmityAdi / svaM cetyAdi / dharmasya zrAvaNatvAdeH svarUpaM zravaNagrAhyatvAdikaM dharmasvarUpam / Atmano'natikrameNa yathA'tmA tasya. bhAvo yAthAmyamavaiparItyam / dharmasya yAthAtmyamiti vigrahaH / nirAkriyate'neneti / azrAvaNatvAdinA / zrAvaNatvAdikaM prasiddham / yadvA nirAkarotyazrAvaNatvAdikaM karmiti nirAkaraNam / pratiSedhatIti pratiSedharma niSedhakamityarthaH / dharmayAthAtmyapratiSedhadvAreNeti / azrAvaNatvAdeH pakSAbhAsatvamiti zeSaH / atha kimebhiH prasiddhaM nirAkriyate yena pakSAbhAsatvamityAha / pratiSidhyate ceti / dharmayAthAtmyaM zrAvaNatvAdikam / paraM na tacchakyate nirAkata pratyakSAdiprasiddhadharmayAthAtmyenaiva tasyA zrAvaNatvAdervAdhyamAnatvAt / tatreti / evaM sati pratipAdyate'vodhyate paronena vacanena kRtveti pratipAdanaM vacanamucyate / pratyAyyate paro'neneti pratyAyanam / parasya pratyAyanamiti samAsaH / atha kiM dRSTAntAdAvapyupanyaste pratipAdaneSu triSu na saMbhavati yena pakSAbhAsatvamityAha / na ceti / vAdiprativAdinorubhayorapi zrAvaNaH zabda ityatrArthe vipratipattezca sAdhanavaiphalyam / atha kimatra tAtparya sthitamityAha / tatazcetyAdi / hetuvadAbhAsanta iti / hetusthAnaprayuktatvAtsAdhyAsAdhanAcetyarthaH / saMdigdhaH saMzayita

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nyA. pra.1029 pAdevakRtA ucyate / tatreti pUrvavaditi / tatra teSvasiddhAdiSu caturpu madhye umayAsiddhatvaguNenAyo nirdhAryate / kRtaphatvAdityAdi / mImAMsakaM bhaTTam / kApilaM veti sAMkhyam / vathAhItyAdi / ayamoM yathA ghaTAdayaH pradIpena tamasi sthitAH santa evAbhivyajyante evaM zabdo'pi nityatayA tAlvAdibhiH sannevAbhivyajyate na tvasannutpadyate / na cAsiddhaM zabdanityatvamiti vAcyam / pratyabhijJAnAderupalambhAt / yamahamazrauSaM gozabdaM tameva tarhi zaNomIti zrotraM vijJAnamupajAyamAnaM dRSTam / na cedamanyatAgrahaNAdapramANam / anyatAprAhakapramANAnupalabdhaH / tathA'rthApattyA ca zabdasya nityatvaM jnyaayte| anityatve hi saMketakAlAnubhatazabdavilayottarakAlaM zabdAntaropalambhAdasaMketitAdarthapratipattirna syAt / sA copalabhyate / iti tadanyathA'nupapattyA zabdasya nityatvaM jJAyate / sAMkhyamate tu sarvamapi vastu nAsadutpadyate nApi sadvinazyati / kitvAvirbhAvAtarobhAvamAtramutpattivinAzamabhyupagamyate / tataH sadeva kArya kAraNAtmanyabhinyajyate / pramANayanti ca / yadasattanna kenacitkartuM zakyam yathA gaganAmbhoruham / asattu kAraNAvasthAyAM kAryamiti vyApakaviruddhopalabdhiH / tathAhi yadi kArya kenApi svarUpeNa kAraNAtmani na syAttadA kSIrAdavapi sarvathA dadhyAderasattvAnna tasmAdapi tasyotpattiH syAt / tasmAdvijJAyate'sti kenApi rUpeNa kArya kAraNAtmani / tataH svasvasAgrIvazena kAryamasphuTaM satsphuTIbhavati / evaM ca prakRte zabdo'pi saneva tAtvAdibhirabhinyajyata iti / tatazca nityazabdavAdinaM prati kRtakatvamasiddho hetuH / na tvapakSadharmoM heturasiddhaH syAt / atra ca kRtakatvaM zabdadharmastatkathamasiddhatAdoSaH syAt ! / ucyate / mImAMsakakApilayoH kRtakatvamapUrvotpAdalakSaNaM bauddhAbhimataM zabde na siddham / kitvAbhivyaktireva sidhyet / pakSadharmo'styeveti / kevalaM mImAMsakasya pratyabhijJAnAdikamupalabhamAnasya zabde kRtakatvaM tAvadasiddhaM yAvatparapakSanyudAsadvAreNa pramANato na vyavasthApyate / ata evAnyatarAsiddho vastuvRttyA hetureva kevalaM pakSadharmatayA pareNa pratipannatvAdasiddhabuddhi janayati / pratipAdite pramANataH pakSadharmatve tataH sAdhyasiddharbhAvAdeturevati / ata eva nyAyazAstre uktam yayA-yadA vAdI samyagghetutvaM pratipadyamAno'pi pakSadharmatvAditatsamarthananyAyavismaraNAdinimittana prativAdinaM prAbhikAnvA bodhayituM na zaknoti tadA'nyatarAsiddhatvamiti / anyatarAsiddho hetvAbhAsa evaM nAstItyeke / tathAhi / pareNAsiddha ityudAktei yadi vAdI tatsAdhakaM pramANaM na darzayati tataH pramANAbhAvAdubhayorasiddhaH / atha pramANaM darzayati tataH pramANasyApakSapAtitvAdubhayoH siddhaH / anyathA sAdhyamapyanyatarAsiddhaM na kadAcitsidhyatIti vyarthaH pramANopanyAsaH syAt / ayaM yAvatparaM prati pramANena na prasidhyate tAvattaM pratyasiddha iti cet gauNaM tIsiddhatvam / yayA ratnAdipadArthastatvato'pratIyamAnastAvantaM kAlaM ratnAbhAsaH / na mukhya iti / jalAde: sakAzAtprabhavo yasya sa jalAdimabhavaH / reNuvartilirevocyate / AdizabdAmamahikAdegrahaNam / svayameva dhUmaviSayaM saMdehamApadyate bhuutsNghaatH| anipuNena ca pramAtrA prayujyate

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(56) nyAyapravezavRttipatrikA [nyA.pra.pR021 ityApAdyamAnaH bhUtAnAM saMghAta iti vigrahaH / agnisiddhau / agmisiddhyartham / nanvemapi yatrAsti dhamastatrAsya kathaM na gamakatvamityAha / nizcito hItyAdi / dhumatveneti bahinanyatvalakSaNadhUmasvarUpeNa / yadA satyadhUmo'pi bASpAditvena saMdigdho bhavati tadA gamakasvarUpAnizcayAtsaMdigdhAsiddha ityrthH| prayogastvevam / agnimAnayaM pradezo dhuumvtvaanmhaansvditi| apakSadharmatA tu spaSTaiva gamyate / yato nAtra dhUmavattvalakSaNo hetustatpradezadharmatvena vartate kiMtu sUkSmakSityAdisamUha eva / sa ca na satyadhUmazabdavAcya iti / guNAzcAsya SaDiti / tatra saMkhyAguNo yathaikamAkAzamiti / ghaTAkAzaM paTAkAzamityAdayazca bhedAH kalpitA eveti / parimANaM mahattvaM yathA mahadAkAzamiti / pRthaktvaM nAma pRthivyAdInAM dravyANAM vibhinnadravyamAkAzamiti vibhinnatAhetuH / vivakSitapradezasthitena ghaTAdinA sahAkAzasya saMvandhaH sNyogH| vivakSitasthAnAddhaTAdAvutsArite ghaTAdinA saha ghaTAdhavaSTabdhasyAkAzasya vizleSo vibhAgaH / tathA zabdasyAsAdhAraNakAraNenAkAzAkhyena jnytvaacchbdo'mbrgunnH| vaizeSikasya hi kAraNatrayAtkAryasyotpattiriSyate / tatrAkAzaM zabdasya samavAyikAraNam / tAlvAdayastu nimittakAraNamiti / dharmiNo'siddhatvamapi kathaM siddhamiti cedAha / tathA cetyAdi / paJca vastani pareSAM yAni tAni saMjJAmAtrAdizabdavyapadezyAnItyaryaH / tatra saMjJaiva saMjJAmAtra nAmamAtramityarthaH / na tu vastusadastIti / pratijJAmAtraM vacanamAtram / yathA'styAtmAdIti / paraM vicAraM na kSamate / saMvRtimAtraM kalpanAmAtram / loke saMvyavahAranimittaM yatkriyate tatsaMvyavahAramAtram / addhati kAlamyAkhyA / pratisaMkhyAnirodhaH / sahetuko vinAzaH / pudgalazvAtmocyate / ayaM bhAvArthaH / ihArthakriyAsamartha yattadeva vastvamyupagamyate bauddhaiH / atItakAlasya ca vinaSTatvAdbhaviSyatazcAnutpannatvAttayorarthakriyAsAmarthyavirahaH / kiMtu vartamAnakSaNa evArthakriyAsamartha iti sa evAbhyupagamyate tattvataH / tathA coktam " arthakriyA'samarthasya vicAraiH kiM tadarthinAm / SaNDamya rUpavairUpyaM kAminyA kiM parIkSyate // " iti / tathA sahetuko'pi vinA vicAryamANo na ghaTate / tathA hyasau mudgarAdInAM kriyamANo vinAzyAdghaTAderbhinno vAkriyetA'bhinno vA ! / yadyabhinnastadA vinAzasya tadvyatirekAdvinAzyameva kRtaM syAt / tacca svakAraNakalApAdeva siddhaM kiM tatra vinAzahetanA ? / tasyaiva ca karaNe sutarAM tasya vinAzo na syAt / atha bhinnastadA saMbandhAbhAvAkamyAsau syAt / tathA sati ghaTavadavizeSaNaviziSTasyApyasau syAt / tathA bhinnasya tamya karaNe na kiMcidvinAzyasyopakRtaM bhavet / tathA satyavicalite rUpa evAsau bhAvo bhavet / atha tatsaMbandhaH kriyate / ko'yaM saMbandha ? iti vAcyam / tatra na taavttaadaatmylkssnnH| vyatirekiNA sArdha tAdAtmyAyogAt / nApi tadutpattiH / vinAzasya vinAzyAdutpattarayogAt / apaszva saMbandha eva neSyate / kiMcAsAvavinazvarasvabhAvAnAM bhAvAnAM bhavedvinazvarasvabhAvAnAM vA / yadyAdyaH kalpastadA teSAM purandarazatairapyanyathAkartumazakyatvAtki punarlaguDAdimAtreNa teSAmanyathA

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nyA. pra. 024 ] nyAyapravezavRttipaJjikA (57) bhAvaH syAt / atha dvitIyaH kalpastadapyacAru / svayaM kSaNanazvarAtmakasya svahetubhya evotpatteH kiM nAzahetunA kRtyam / tathAhi yo yatsvabhAvaH sa svahetoreva / tpadyamAnastAdRzo bhavati na punaH sadbhAve hetvantaramapekSate / yathA pradIpaH / tathAhi / pradIpaH svayaM prakAzasvabhAvatvAnna svaprakAze'paraM pradIpAntaramapekSate tadvatkSaNadharmAcedbhAvo na kiMcinnAzahetunA / ato na laguDAdinA ghaTAdervinAzaH kriyate kiMtu bhinnameva vastu svasAmagrIvazenotpadyate kapAlAdikamiti / tathA AkAzamapyAlokatamasI eveti saugatAH / netaravakAzadAnAdisvarUpaM tatrAntaraprasiddham / takAhakapramANAbhAvAt / tathAhi / na pratyakSeNa gRhyate AkAzaM nApyanumAnena / AkAzAvinAbhUtasya liGgasyAdarzanAdanumAnApravRttestadatiriktasya pramANasya cAbhAvAditi / pudgalastvAtmasaMjJakazcitta caittasaMtAnarUpa eva na tu tadvyatirikto nityatvadharmAtmakaH kazcidasti / pradarzitanyAyena tatpratipAdaka pramANAbhAvAditi manyante / prakRte cAkAzenaiva prayojanamata AzrayAsiddho'yaM heturiti / pratijJArthasyaikadezaH sanna iti vigrahaH 1 pratijJArthasyAsiddhatvAddheturapi tadekadezaH sannasiddha ityarthaH / avyApakAsiddha iti / iha pakSe dharmo yo na bhavati sa evocyate asiddhaH / tato'siddhasyaiveha vicAryamANatvAtpakSa ityadhyAhRtya samasanIyam / yathA pakSasya dharmirUpasyAnyApakaH sannasiddho'vyApaka siddha iti / iha pakSIkRteSu taruSu patrasaMkocalakSaNaH svApa ekadeze na siddhaH / na hi sarve vRkSA rAtrau patrasaMkocabhAjo nyagrodhAdAvadarzanAttasya kiMtu kvacideveti / AcArya Aheti / uttaradAtA sUribrUta ityarthaH / ubhayAsiddha iti / tAviti zeSaH / tathAhi pratijJArthaikadezasya tathA pakSAkhyadharmiNo'vyApakasya hetutvaM na vAdinaH siddhaM nApi prativAdina ityupapadyate ubhayAsiddhe'nayorantarbhAva iti / zeSadvayasyeti / dvAvavayavau yasya dvitayasamudAyastad dvayam / zeSaM ca taddvayaM ca tasya / atraiveti / siddhabhedau dvAveva vartete / kau dvAvityAha / dvayoranyatarasya ceti / dvayorasiddha ubhayorasiddha ityarthaH / anyatarasya cAsiddha ityevaMrUpau / anye tvasiddhabhedAvubhayAsiddhAnyatarAsiddhAkhyau dvAveva vartete netaraH kutaH dvayoranyatarasya veti tatra dvayoH saMdigdhA siddhAzrayAsiddhayoranyatarasyaikasya kasyacidubhayAsiddhasyAnyatarAsiddhasya vA tanmadhye 'ntarbhAvAdityadhyAhRtya vyAcakSate / netyAdi / dharmiNo'siddhizcAzrayAsiddhe hetoH saMdehazca saMdigdhAsiddhe / dharmyasiddhihetusaMdehau tAvevopAdhI vizeSaNe tayordvAraM mukhaM tena / bhedAvizeSAvabodhArthamasiddhadvayasyopAdAnam / atha bhedavizeSasiddhyA'pi kiM prayojanamiti cedAha / vineyeti / vineyavyutpattiH 1 phalaM yasya tasya bhAvastattvaM tasmAt / nanu yadyanayoranenAzena pRthagupanyAsastarhi pratijJArthaikadezAnyApakAsiddhayorapi pRthagupanyAso'stu / tatrApi kiMcidbhedasya vidyamAnatvAt / satyamevAbahireva bhedAvizeSasya siddhatvAdetayorantarbhAva eva vivakSita iti saMbhAvyate // anaikAntika ityatra eka zvAsAvantazcaikAnto nizcaya ityarthaH tatrabhavaH sa prayojanamasyeti vA aikAntikaH / 8

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(58) pArzvadevakRtA- [nyA. pra. 025 taniSedhe'naikAntikaH / sa pakSavipakSagAmitvAtsAdhyetarayoH saMzayaheturanaikAntika ucyate / pratyudAharaNameveti / udAharaNamAzrityetyarthaH / dvayorityAdinA sAdhAraNazabdo loke'pyubhayapakSayostulyavRttitayA pravartata ityAcaSTe / evaM heturapi ya IdRzo dvayoH sAdhyayoH sAmAnyaH sa sAdhAraNa ucyate / prameyatvaM nAma pramANena pratyakSAdirUpeNa paricchedyatvamucyate / idaM ceti prameyatvam / sapakSazcetarazca tau ca tAvAkAzaghaTAdI ca tayorbhAvastena / tatra nityatve sAdhye nityamAkAzAdiH sapakSo'sya vipakSastvanityo ghaTAdistadidaM sapakSavipakSavyApitvAdanaikAntikam / tatazcAtra nityaH zabdaH prameyatvAdAkAzavaditi prayoge ukte saMdeha utpadyate yadi punaH prameyatvA ddhaTavadanityaH zabda iti / rUpapradarzanaM sAkSAtpradarzanamucyate / atrAhetyAdi / tadbhAvahetusadbhAve bhAvitvaM saMzayasya tadbhAvAhA mAvitvam / tasyAnupapattistasyAH kAraNaM nAyaM saMzayaheturiti yogaH / anupapattirapi kuta etadityAdi / uktaM cetyAdi / saMzotikAraNaM nahi vartante / atha hetoranupanyAsAtpUrva sAmAnyasaMzayaH / sAdhyamasAdhayatA ca hetunA sa eva niviDaH syAditi kathaM na saMzIteH kAraNamityAha / tadbhAvasyAvizeSata iti / tadbhAvasyeti saMzayabhAvasyetyarthaH / naitadevamityAdi / kiMtu hetAvanupanyaste yaH saMzayaH sa eva vivakSyate |ath mUlasaMzayasya vivakSAbhAve prayogo'pi tarhi kathamityAha / tamantareNApIti / tamiti mUlaM saMdeham / yadi saMzayAbhAve'pi kriyate tarhi prayogeNApi kiM kAryamityAha / kriyate ceti / prabhRtigrahaNAdavyutpannamatisaMzayitamatikayohaNam / na kevalaM saMdehe satyAtmAvabodhArtha hetuprayogau vidhI ityarthaH / yadi viparyastamatyAdyavanodhArthaH kriyate prayogastarhi caritArthatvAdasyAnaikAntikatvam / kathamityAha / tatrApi ceti / prayoge'pItyarthaH / athedaM kathaM 'saMzayahetaryenAnaikAntikatetyAha / tatrApItyAdi / svadharmiNaM zabdAkhyam / nanu kathamidamucyate sapakSavipakSAbhyAM vyAvRttatvAcchAvaNatvaM saMzayaheturiti / yataH sAmAnyavizeSasaMjJitaM nityaM yacchabdatvaM tatsapakSastatreda vartate gandhatvAdikaM ca vipakSastasmAcca vyAvRttamataH sapakSavRttervipakSAnivRttezca samyagdheturevAsAviti / tatrocyate / iha mImAMsakena prayogo'yaM vidhIyate / tadbhedAzca bahavaH tatra kecana zabdatvasAmAnyamicchanti kecana neti / tatra ye necchanti te hyevamAhuH / na zabdaM vihAyAparaM sAmAnya. vizeSaNarUpaM zabdatvaM nAma sAmAnyamasti / ekazabdagrahaNe zabdAntarAnusaMdhAnAmAvAt / yatra hi sAmAnyamasti tatraikagrahaNe'parasyAnusaMdhAnaM yathA zAbaleyagrahaNe bAhuleyasya / zabde caikasmin gRhyamANe na zabdAntarAnusaMdhAnam / kiMtu zAGgo'yaM zabdo vaiNavo'yamityAdi vibhinno vyAvRtta eva pratyayo jAyate / tanna zabde zabdatvasaMbhavaH / zabdatvamiti bhAvapratyayenApi ca zabdasvarUpamAtrasyaivAbhidhAnam / ataH zabdAkhyaM dharmiNaM vihAyAnyatrAsyAvartanAtpakSadharmataivA'sya kevalaM na zeSa rUpadvayam / atastanmatena saMzayaheturevAyama / ye tu zabdatvaM sAmAnyamicchanti tanmatena tu samyagdhe

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nyA. pra. 011] nyAyapravezavRttipatrikA turevAyam / rUpayopapatteH / tathA ca vyastayoH samyagdhetutvAditi vakSyati / anena hi zrAvaNatvAkhyasyApi samyagdhetutvamAvedayiSyatIti sthitam / nAnyatheti / na tRtIyaprakArAntareNa / virodhAditi / nityAnityayoH parasparaparihAralakSaNavirodhena sthitatvAnna nityAnityaM vastvasti tRtIyam / virodhAbhyupagame cAmyupagamyamAne atiprsnggH| viruddhayonIlapItAdikayorapi vstunorektyaivaavsthaanpraapteH| na caitadasti / tasmAnna tRtIyaM vastvasti / kiMbhUtasyetyAdi / zrAvaNatvaM zravaNendriyagrAhyatvaM kiMbhUtasya sataH saMbhavatIti zeSaH / tadaleneti / nityAnityopalammasAmarthena / tatrApIti / zabde'pi / nizcayo nityatvAnityatvaviSayaH / nAnyayeti / nitye'nitye vA zrAvaNatvasyopalambhAbhAve zabde'pi nityatvAdiviSayo nizcayo na yujyata ityarthaH / kuta ityAha viparyayeti / tathAhi zabdasya yatsAdhyamapanyastaM nityatvamanityatvaM vA tatra nityatve ukte'nityatvasyApi kalpayituM zakyatvAdityevaMrUpA yaikA viparyayasya kalpanA saMkalpastasyA api durnivAratvAt / na kevalamupanyastapratiniyatasAdhyasadbhAvo yujyata ityarthaH / AkSepetyAdi / nAyaM saMzayaheturityAyuktau / evaM zeSeSvapIti / zeSeSattareSvapyanaikAntikeSvAkSepaparihArakalpanam / bhAvanIyamityarthaH / sapakSetyAdi sUtram / tatra ityevaM sati / asya sAdhyasyati / aprayanAnantarIyakatvAkhyaraya / tatra vidyudAkAzAdirUpe sapakSe / vidyudAdiryasya vanakusumAdeH sa tathA tasmin / AkAza Adiryasya digdezakAlAdeH sa tathA tasmin / tasmAdetadapIti / na kevalaM prameyatvazrAvaNatve ityarthaH / vidyudghaTayoH sAdharmya ten| vidyudghaTayostulyavRttirasyAnityatvasya / tattathA / tasya bhAvaH sattA tayA / svadhiyA bhAvanIyaM vyAkhyAnamiti zeSaH / ihAnityatvasyopalakSaNatvAtprayatnAnantarIyakatve sAdhye kRtakatvamapi vipakSaikadezavRttisapakSanyApirUpo'naikAntiko jJeyaH / na caivametayoH kRtakatvAnityasvayoH kRtakatvamAtrApekSayaiva prayoge kriymaanne'naikaantiktaa| yadA tu prayatnAnantarIyakaH zabdaH prayatnAnantarIyakapadAthasvabhAvakRtakatvAt prayatnAnantarIyakapadArthasvabhAvAnityatvAdveti vizeSitaM kRtakatvamanityatvaM vA hetutayocyate tadA nAyaM doSa iti boddhavyam / ubhayapakSaka ityAdi / amUrtatvAdi / asarvagatadravyaparimANaM mUrtiH / asarvagataM pratiniyatadezavyApakaM yadravyaM ghaTAdi tasya parimANaM parimitirupalambho mUrtirucyate / / vidyate yasya sa martaH / matvarthIyo't / taniSedhe'mUrtastadbhAvastattvaM tasmAt / AkAzaparamAvAdiH sapakSa iti / nanvAkAzasya sapakSatvaM yuktaM nityatvAt / paramANanAM tu pratikSaNaM saMjAtAtizayatvena cayApacayAdilakSaNenAnityatvAtkathaM sapakSe'ntarbhAva ucyate / nityAH paramANavo vaizeSikairabhyupagamyante / tataH sapakSAntargatA ityadoSaH / tasmAdityAdi sUtram / etadapya. mUrtatvamanakAntikam / kiM sukhavadamRtatvAdanityaH zabdaH AhosvidAkAzavanmUrtatvAnnitya ityanaikAntikatA // nanu virudAvyabhicArItyasya zabdasya ko'rthaH / yato yo yasya vyabhicArI sa kathaM viruddhaH aya viruddhaH kathamanyabhicArItyAha adhikRtetyAdi / iha prastutaprayoge'dhikRtaH prastuto hetuH kRtakasvAlyastAvRttasyAnumeyamanityatvaM tasya viruddho'rtho

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(10) pArzvadevakRtA [nyA. ma. vR0 17 nityatvarUpastasya prasAdhakaH shraavnntvaakhyH| virudhyate sma viruNaddhi smeti vA viruddhaH / karmANa kartari vA niSThA / taM viruddhaM zrAvaNatvAlyaM na vyabhicarati kRtakatvalakSaNo viruddhAvyabhicArI / tathA vyabhicaraNaM vyabhicArastaniSedho'nyabhicAraH / virudhyate sa viruddhaH / viruddhasyAvyabhicAraH so'syAstItIyamapi vyutpattiz2aiyA / tathA cAnyatrApyasya lakSaNamuktam / ekatra dharmiNi tulyalakSaNayorviruddhayorhetvoH saMnipAto viruddhAvyabhicArIti / tathAvidhaH pratidvandvI yo'sAvartho nityatvarUpastasyAnirAkRteranirAkaraNAtmatiyoginaM zrAvaNatvAkhyam / nanu tarhi sarvo'pi hetuH svasAdhyameva sAdhayati na tu pratiyogitAdhyaM nirAkaroti / tadanirAkaraNe ca sarvo'pi heturviruddhAvyabhicAryeva syAt / tatazca sAdhyasiddharupAyAntaraM daryatAmityAha / tatazceti / aneneti viruddhAvyabhicAralakSaNabhaNanena etaduktaM bhavati / yenAnityatvAdikaM sAdhyaM sAdhayitumabhilaSitaM tena prathamatastadvipakSabhUtaM sAdhyaM yuktibhirnirAkaraNIyam / yena ca nityatvAdikaM sAdhayitumabhipretaM tenetaraditi pazcAtsvabhAvAsiddhaye'numAnaprayoga iti / tatra kSaNikatve sAdhye nityavastuniSedhakaM yuktimAtram / yathA nityo yarthaH kiM krameNa kriyAM kurute yaugapadyena vA / na tAvatkrameNa / yato yA'sau tasyottarakriyAyAM pravRttiH sA pUrvakriyAkaraNasvabhAvopamardadvAreNA'nyathA pUrvakriyAkaraNAvirAmaprasaGgAt / pUrva kriyAkaraNasvabhAvapracyave cA'tAdavasthyamevAnityateti / atha sahakArisavyapekSa: san nityaM krameNa kArya karoti na kevala iti cennaivam / sahakArikAraNApekSA nityasyAkiMcitkaraiva / ekasvarUpatvAttasya / nApi yauga. padyeneti pakSaH / adhyakSavirodhAt / na hyekakAlaM sakalAH kriyAH prArabhamANaH kazcidupalabhyate / karotu vA / tathApyAdyakSaNa eva sakalakriyAparisamApterdvitIyAdikSaNepvakurvANasyAnityatA balAdADhaukata iti / anityavastuniSedhakaM ca yuktimAtraM yathA / .................................... atrocyate / puruSavizeSamapekSyAyaM hetvAbhAso'nyatarAsiddhavat / tathAhi yadA vAdI vipakSabAdhakadvAreNa bahetoH sAdhyAvinAbhAvinaH samarthamitarasyAsiddhatodbhAvanaM ca kartuM na zaknoti tadA viruddhAvyabhicArI hetvAbhAsaH / yaccoktaM prathamasya duSTatve dvitIyaprayogo'duSTatve veti tanna / vipratipattivadvizeSAnupalambhamAtre'pi darzanAt / tathAhi sAmAnyopalambhAdisadbhAve sati vizeSAnupalambhAdyathA samyaktvAnizcaye vipratipatterutthAnaM tathA vyabhicAriNo'pi duSTatvAduSTatvacintAM vinApyutyAnaM bhavatIti / udAharaNAdhikAra udAharaNaprastAvaH / paryAya iti / pari samantAd ayanaM gamanam / uttarottarAvasthAntarotpattyeti paryAyo guNa ucyate / asAdhAraNamityananyasadRzam / dharmasya nityatvAdikasyAtmanoyaM lakSaNarUpamAtmalakSaNam / kRtakatvAditi svabhAvahetuH / prayatnAnantarIyakatvAditi kAryahetuH / yadyapi prayatnAnantarIyakatvaM svabhAvahetutvena kAryahetutvena ca prasiddhaM tathApIha kAryahetutvena vijJeyam / kathamevamiti ceducyate / prayatnAnantarIyakazabdena hi prayatnAnantaraM zabdananma tajjJAnaM ca prayatnAnantarIyakamucyate / tatra janma prayatnAnantaraM jAyamAnasya zabdasya

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nyA. pra. vR028] nyAyapravezavRttipatrikA (61) stabhAvaH / tAlvAdivyApArajanitazabdAnantaraM yacchabdaviSayaM jJAnaM tat jJeyasya kAryam / tadiha viruddhahetvAbhAsalakSaNe prayatnAnantaraM jJAnaM gRhyate / tena kAryaheturayam / athAyaM svabhAvahetutvenApi kimiti na vyAkhyAyate ? / satyaM vyAkhyAyata ev| kevalaM kRtakatvAditi svabhAvaheturabhihita eva sUtre / tena kAryahetutayA vyAkhyAyate / anthAntare'pItyameva vyAkhyAnAcca / ataH prayatnAnantarIyakajJAnajanakatvAditi hetvoM draSTavyaH / tenaiveti / anityatvenaivA'syAvinAbhAvitvAt / tadvinA'yaM na bhavatItyarthaH / tadiha viparyaye'nitye samyagghetureva viruddho'viparyaye tu nitye prayogAddhetvAbhAsa ucyata iti vijJeyam / taduktam / ___" kRtakatvaM tvanityatve sapakSe vRttimaddhaTe / vinivRttaM vipakSAkhye samyagdheturudAhRtaH // " iti / AhetyAdi / nityazabdavAdino mImAMsakasya cAkSuSatvavatkRtakatvaM zabdadharmatayA na siddhaM kiMtu tAtvAdibhiH zabdAbhivyaktireva tasya siddhatyapakSadharmatA'styeva / apakSadharmazca hetarasiddha eva bhavatIti preryArthaH / avazyaM niyamAdeva pakSadharmasyaiva sato hetoviruddhatA / tadabhAve siddhatvamiti na vAcyam / kuta ityAha / anythaapiiti| apakSadharmo'pi sanviruddha ucyate AcAryeNa / pravRttirapi kuta ityAha / adhikRteti / adhikRtazcAsau prayogazca sa cAsau jJApakaM ca tasmAt / athApakSadharmo heturasiddha evetyapakSadharmatvAnnAyamasiddhAdbhidyata ityAha / na cAyamiti / api tvamiddhAdayaM pRthakriyate / kuta ityAha / viparyayeti / a............... tasya viparItaM saMhatatvaM tasya sAdhanaH / parArthI iti / parasmai ime parArthAH / parasyopakArakA ityarthaH / yadvA para AtmalakSaNo'rthaH prayojanamupakartavyatayA yeSAM te parArthAH / cakSarAdiryeSAM zrotrAdInAM te ckssuraadyH| kaH punrityaadi| AtmA'mtIti bruvANaH sakhyiH kuta etaditi pRSTaH sa bauddhenAtmanaH siddhaye pramANamAhetyarthaH / atha ko'tra dharmI kazca sAdhyo dharma ityAha / iha ceti / mahAniti buddherAkhyA / athAtra kIdRzo dharmavizeSaH sAdhayitumiSTa ityAha / asya ceti / asyeti sAMkhyasya vAdinaH / asaMhate viSaye parArthatvamasaMhataparArthatvamiti samAsaH / anyatheti / yadyasaMhatapArAyaM vizeSyatayA nepyate ityanyathAzabdArthaH / siddhamya saMhatapadArthasya sAdhyatA tasyA ApattimtayA / yato viruddhavAdanirAkaraNAya svavAdapratiSThApanAya ca sAdhanamupanyasyate / saMhataparArthatve ca cakSurAdInAM sAdhye vivAdo'pi nAsti tadihAsaMhataparArthAzcakSurAdaya iti pratijJArtho draSTavyo'saMhataparayAtmeti / tadatra pramANe yadyapi parArthAzcakSurAdaya ityAtmArthatA vaca. nena noktA tathA'pahiAnuktApIcchAviSayIkRtA prastAvAya ata AtmArthatA saadhyaa| tadadhikaraNatvAdvivAdasya / etenecchayApi vyAptaH pakSa iti yatprAguktaM tannidarzitam / yadyevaM tarhi kimartha saamaanyen| parArthA ityuktaM yAvatA sAkSAdAtmArthAzcakSurAdaya ityapi pareNa kammAnoktamiti ceducyate / zayanAsanAdiSu hi puruSopabhogAdbheSvAtmArthatvenAnvayo na prasiddhaH saMhatArthasya pArArthyamAtreNa tu siddhastataH parAryA ityuktam / ayaM bhAvArthaH / sAdhyayukto heturdRSTAntadarzanIyo'saMhatapArArthyam / tacca teSu na prasiddham /

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pArzvadevAtA [nyA.pra.10 28 saMhataparaM pratyevopakArajanakatvena teSAM zayanAsanAdInAM darzanAt / saMghAtatvAditi / saccidrUpatvAdityarthaH / atha cakSurAdInAM saMhatatvaM kathamiti ceducyate / cakSurAdayo hi paramANunicayasvabhAvAstato rUpA ucyante / zayanaM cAsanaM ca te AdiryeSAM pIThikAdInAM teSAmaGgAnyutpalezAdIni tAnIva tadvat / nyAyabindau tu zayanAsanAyevAjhaM puruSopabhogAGgatvAttadiva tadvaditi nyAkhyAnaM kRtaM tadapyaduSTameveti / sAdhyAnvitahetorvyAptipradarzanaviSayo'yaM dRSTAntaH / yathA hi zayanAsanAdayaH saMghAtarUpAH puruSasya bhogino bhavantyupakArakA iti parArthA ucyante evaM cakSurAdayo'pi dharmiNaH saMghAtatvAdasaMhataparArthA ityarthaH / parArthabhAvamiti paropakArakatvamityarthaH / sAvayatvamapIti / sAvayavAtmano yo hyasyopakArakArakatvamapi cakSurAdInAM sAdhayati / kayaMbhUtaM saMhatatvam ! / sAdhyadharmavizeSaviparItam / sAdhyazvAsau dharmazca pArAmulakSaNastasya vizeSo'saMhatatvaM tasya viparItaM saMhatatvam / tatsAdhayati sUtrapadamidam / na cedaM vAcyaM dharmisvarUpaM tasya viparItamavAntarasAmAnyarUpaM tasya sAdhanaH / tatreti teSu padArtheSu madhye / tatra pRthivIdravyaviSayastrividhaH / mRtpASANasthAvaralakSaNaH / tatra bhapradezAH prAkAreSTakAdayo mRdvikArAH / pASANA upalamaNivajrAdayaH / sthAvarAH tRNvoSadhivRkSAdayaH / apadravyaviSayo himakarasaritsamudrAdiH / tenodrvyvissyshcturdhaa| bhaumadivyodaryAkarajabhedAt / tatra bhaumaM tejaH kASThe. ndhanaprabhavamarvajvalanasvabhAvaM pacanasvedanAdisamartham / divyaM saura vidyudAdi ca / bhuktasyAhArasya rasAdipariNAmajanakamudayam / Akaraje suvarNAdi / vAyudravyaM ca tiryagamanasvabhAvakaM / meghAdipreraNadhAraNAdisamartha tvagindriyagrAhyamiti / AkAzaM nabhamtaccaikaM mahatparimANam / anAzritaM nityam / sarvaprANinAM zabdopalabdhiheturiti / kAlaH kSaNalavanimeSakASThAkalAmuhUrtayAmAhorAtrArdhamAsamAsavayanasaMvatsarayugakalpamanvantarapralayamahApralayavyavahAraheturiti / dikpUrvAparAdipratyayaliGgA / mUrtadravyamavadhiM kRtvA mUrteSveva dravyepvetasmAdidaM pUrveNa dakSiNena pazcimenottareNa pUrvadakSiNena dakSiNApareNa aparottareNa uttarapUrveNa adhastAdupariSTAcceti daza pratyayA yato bhavanti sA digiti / tatra meruM pradakSiNamAvartayataH saviturye saMyogA lokapAlaparigRhItadikpradezAnAM te devatAparigrahavazAtpunarapyaindratvAdibhedena dazadiksaMjJA labhante / yathA aindrI AgneyI yAmyA nairRtI vAruNI vAyavI aizAnI brAhmI nAgI ceti / AtmA tu jIvaH / sa ca sUkSmo'pratyakSo nityo vibhurbuddhayAdivizeSaguNAzrayaH / anusmRtipratyabhijJAnAdiliGgagamya iti / manastu karaNAntaram / taccAsparzavatvAdnyAnArammakam / kriyAvattvAnmartam / prayatnAdRSTaparigrahakazAdAzusaMcAri / AtmendriyArthasannikarSe sati yugapajjJAnAnutpattiliGgamaNuparimANaM bAhyandriyairagRhItamya sukhAderlAhakAmiti / guNA ityAdi / tatra cakSurlAhyaM rUpaM zuklAyanekaprakAram / rasanAgrAhyo rasastiktAdiH SaDidhaH / ghANagrAhyo gandhaH surabhirasurabhizca / tvagindriyagrAhyaH sparzaH zItoSNAnuSNAzItabhedAt trividhaH / ekAdivyavahArahetuH saMkhyA / tatraikadravyaviSayA ekatvarUpA /

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nyA. pra. pU0 28 ] nyAyapravezavRttipatrikA anekadravyA tu dvitvAdikA parArdhAntA / etasyAzca khalvekatvebhyo'nekaviSayabuddhisahitemyo niSpattiriti / parimANaM mAnavyavahArakAraNam / taccaturvidham aNumahaddIrghadrasvabhedAt / tatrANu dvividham / nityamanityaM ca / nityaM paramANumanassu pArimANDalyam / anityaM vyaNuka eva / tathA nirupacaritaM hrasvatvamapi / tathA mahadapi dvividhaM nityAnityabhedAt / tatra nityamAkAzakAladigAtmasu paramamahattvam / anityatvaM ca vyaNukAdAveva / tathA'bhAktaM dIrghamapi / tathA kuvala malakabilvAdiSu mahatparimANam / tathA tatprakarSa bhAvAbhAvamapekSya teSveva bhAktamatvamapi / tathAhi kuvalApekSayA'malakaM mahattadapi ca vilvApekSayA'NvityevamanyatrApi / tathekSuvaMzAdiSvasA dIrghatvam / teSvetatprakarSa bhASAbhAvamapekSya bhAktaM hasvatvamapi / tatra mahatsu dIrghamAnIyatAM dIrghe ca mahadAnIyatAmiti vyavahAradarzanAddIrghatvamahatvayoH parasparato vizeSo jJeyaH / aNutvahasvatvayozcAbhAktayoH parasparato vizeSo yoginAmeva pratyakSa iti / pRthagbhAvaH pRthaktvam / ayamasmAtpRthagiti pRthagvyavahArakAraNam / aprAptayoH prAptiH saMyogaH / sa ca trividhaH anyatarakarmaja ubhayakarmajaH saMyogajazca saMyogaH / tatrAnyatarakarmajaH kriyAvatA niSkriyasya yathA sthANoH zyenena vibhUnAM ca mUtaiH / ubhayakarma jo viruddha dikkriyayoH sannipAto yathA mallayomeSayorvA / viruddhadizi kriye yayostI tayoriti / saMyogajazca saMyogo yathA tantuvIraNayoH saMyoge tadArabdhapaTe vA vIraNasaMyoga iti / kAraNasaMyoginA hi kAryamavazyaM saMyujyata iti nyAyAt / prAptipUrvikA'prAptirvibhAgaH / tatrAnyatarakarma jo bhaya karmajau saMyogavat / vibhAgajazva vibhAgo yathA vaMzadalayorvibhAge tadavayavasyAkAzena ca vibhAga iti / paratvamaparatvaM ca parAparAbhidhAnapratyayanimittaM taddhi dikkRtaM kAlakRtaM ca / tatraikasyAmeva dizi vyavasthitayorvartamAna kAlavartinoreva piNDayoH saMyuktasaMyogamahalpabhAve satyekasya draSTuH sannikRSTamavadhiM kRtvA etasmAdviprakRSTo'yamiti paratvAdhAra para dikpradeza yogAdyaH paroyamiti pratyayo jAyate sa dikRtaparatvanibandhanaH / atra ca yasya draSTurapekSayA bahavaH saMyuktasaMyogAH sa paratvasyAdhAro viprakRSTAvadhika ucyate / yasya cAsyAH saMyuktasaMyogAH so'parasvAdhAraH sannikRSTAvidhika iti / yazca viprakRSTamavadhiM kRtvaitadasminnaparadik pradezayogAdaparo'yamiti pratyayo jAyate sa dikRtAparatvanibandhanaH / kAlakRtaM ca yathA / vartamAna kAlayoraniyatadigdezasaMyuktayoyuvasthavirayo rUDhazmazrukArkazyavalI palitAdisAnnidhye satyekasya draSTuryuvAnamavadhiM kRtvA etasmAdviprakRSTo'yamiti pareNa kAlapradezena yogAdyaH paro'yamiti sthavire pratyayo jAyate sa kAlakRta paratvanibandhanaH / yasya sthaviramavadhiM kRtvA yUnyaparakAlapradezayogAdaparo'yamiti pratyayo jAyate sa kAlakRtAparatvahetukaH / buddhirupalabdhiH pratyayo jJAnaM paryAyaH / sA cAnekaprakArA arthAnantyAt / anekavidheSvapi samAsato dvaividhyamavidyAvidyAbhAvAt / tatrAvidyA saMzayAviparyayAnadhyavasAyasvapnabhedAcaturvidhA / tatra sthANurvA puruSo veti mandamandaprakAze deze jJAnaM saMzayaH / ganyevAzva iti jJAnaM viparyayaH / tattadvastumAtraM pazyato'pi tadupadezAbhAvAdvizeSasaMjJApratipattirna bhavati yathedamamukamiti so'nadhyavasAyaH / uparatendriyagrAmasya pratiniyatAtmapradezasthitamanaskasyendriyadvAre ( 63 )

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( 64 ) pArzvadevakRtA [ nyA. pra. vR028 I Naiva yadanubhavanaM mAnasaM tatsvapnajJAnam / vidyA'pi caturvidhA / pratyakSa laikikasmRtyArSabhedAt / tatra yadavitathamavyapadezyaM vyavasAyAtmakaM jJAnaM tatpratyakSam / tatrAvitathamityanena viparyayajJAnasya vyavacchedaH / vyavasAyAtmakamityanena ca saMzayavyavacchedaH / avyapadezyamiti vyapadezaH zabdaH tamarhati vyapadezyaM tatpratiSedhenAvyapadezyaM zabdAjanyaM jJAnam / anena cendriya sahakAriNA zabdena yajjanyate tadvayavacchedaH / tathA hyakRtasamayo rUpaM pazyannapi cakSuSA rUpamidamiti budhyasveti yAvannocAryate kenApi tAvattasya rUpaviSayaM jJAnaM na bhavati zabdoccAraNAnantaraM ca bhavati / ityubhayajajJAnaM pratyakSaM nocyate kiMtu zAbdamevetyuktam / pratyakSasya ca viSayo dravyaM trividhaM pRthivyaptejorUpamiti / mahattvAdarekadravyavattvAdrUpavizeSAJca trividhA syaiva ca pratyakSatA / dravyasthAni ca guNakarmasAmAnyAnyapi pratyakSaviSayaH / tathA pramANaphalAdivyavasthA / yathA cakSurAdikArakasAmagrI pramANam / dravyAdayaH prameyAH / pramAtA'tmA / pramitirdravyAdiviSayaM jJAnaM phalamiti / laiGgikaM svArthaparArthabhedAdvidhA / tatra trirUpa liGgAliGgina jJAnaM svArtham / paJcAvayavena vAkyena saMzayitAnyutpannaviparyastAnAM pareSAM svanizcitArthapratipAdanaM parArthamiti / atrApi liGgadarzanaM pramANam / prameyamagniH / pramAtA'tmA / vahninA'tra bhAvyamityevamanumeyajJAnaM ca phalamiti / dRSTazrutAnubhUteSvartheSu yadabhyAsAdarapratyayajanitAtsaMskArAsaMskArAdatItAnubhavaviSayaviSayA smRtiyaithaikapadasmaraNAt dvitIyapadasmaraNam / na vizeSAdhyAropiteSu vA padeSu smaraNa / AmnAyavidhAtRNAmRSINAmatInAgatavartamAneSvatIndriyeSvartheSu dharmAdiSu dharmavizeSAdyatprAtibhaM jJAnaM tadA / ityevaM buddhiH / stragAdyabhipretaviSayasAnnidhye satISTopalabdhIndriyArthasannikarSAdyannayanAdi prasAdajanakamutpadyate tatsukhaM heyam / viSayAdiviraktasya prazamarUpaM sukhamupAdeyam / viSAdyanabhipreta viSayasAMnidhye satyaniSTopalabdhIndriyArthasaMnikarSAdyadmarSopaghAta dainyajanakaM tadduHkham 1 tAmarSo'sahiSNutA upaghAta upahatirduHkhAlambanaM jJAnam / dainyaM dInarUpatA / duHkhAjjAyante / svArtha parArthaM aprAptaprArthanA icchA / prajvalanAtmako dveSaH / yasminsati prajvalitamivAtmAnaM manyate / sa dveSo matsara iti / prayatna utsAhazvetasA sAdhayato vyApAra iti yAvat / sa dvividhaH / jIvanapUrvaka icchAdveSapUrvakazca / tatra jIvanapUrvakaH suptasya prANApAnasaMtAnaprerakaH / itarastu hitAhitaprAtiparihArasamarthasya vyAyAmasya kAyikavyApArahetuH / ayamarthaH / kazcidvayAyogo hitaprAptaye hitasAdhanakarAdiprAptyarthaM bhavati / kazciccAhitasAdhanaviSAmyAdiparihArAyeti / dravatvaM zithilatvaM syandanakarmakAraNam / gurutvaM gurubhAravattvaM jalabhUmyoH patanakarmakAraNam / adhogatimatvAdgurvidamityAnumAnikapratyayagrAhyam / saMskArastrividhaH / vego vAsanA sthitasthApakazca / tatra vegAkhyo yo mUrtimatsu paJcasu dravyeSu pRthivyaptejovAyumanaH svarUpeSu sparzavaddravyasaMyogavizeSavirodhI niyatAyAM dizi kriyAprabandhahetuH nodanAbhighAtasaMyuktasaMyogAkhyanimittavizeSApekSAtkarmaNa upajAyate so'bhidhIyate / yatheSoriti / tatra nudyanodaka vA

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nyA. pra. 019] nyAyapazavattipatrikA yoryatsahagamanaM tannodanam / iheSudyaH / nodakazca hastapratyaJcAdiH / nudyanodakayorekasya yatrAvAsthitiraparasya' calanaM so'bhighAtaH / yatraikasminnabhihanyamAne tatsaMbaddhAH pare calanti / saMyuktasaMyoga iti / vAsanAtyastvAtmaguNo dRSTazrutAnubhUteSvartheSu smRtyabhijJAnahetuH paTubhyAsAdarapratyayajo jJAnamadaduHkhAdivirodhI yaH so'bhidhIyate / tatra smRtyabhijJAnahetuH keSvityAha dRSTeti / dRSTaH pratyakSeNa zrutaH zabdena anubhUto'numAnena / anye dRSTazcakSuSA anubhUtastvagindriyeNa zrutastu zabdenaiveti byAcakSate / eteSAM dvandvasteSu / kirUpa: ? / paTTabhyAsAdarapratyayanaH / tatra paTupratyayajaH yathAzcarye'rthe paTuH saMskAro jAyate / yathA dAkSiNAtyasyoSTradarzanAt / sa cAtizayena smRtiheturbhavati / yathA pUrvapUrvasaMskArApekSa uttarottarapratyayo'bhyAsaH / tatpratyayajo yathA abhyAsAdvidyAzilpavyAyAmAdiSvabhyasyamAneSu tasminnevArthe pUrvapUrvasaMskArasApekSAduttarottarapratyayAt saMskArAtizayo jAyate / prayatnena manaH sthApayitvA apUrvamayaM didRkSamANasya vidyutsaMpAtadarzanavadevahade sauvarNarAjatapadmadarzanavadvA AdarapratyayajaH saMskArAtizayo bhavati / sthitasthApakaH sparzavatsu dravyeSu vartamAnasyAzrayamanyathAkRtaM yathAvat sthApayati / dhanuHzAkhAdiSu RjutAdikAryeNa ca lakSyate / snehaH snigdhatvamapAM vizeSaguNaH piNDanavizadatvayorhetuH / dharmaH puruSaguNo'tIndriyaH kartuH priyahitamokSANAM hetuH / tatra priyaM sukham / hitaM tatsAdhanaM zrIkhaNDAyeva / navAnAmAtmavizeSaguNAnAmatyantocchittirmokSaH / tatsAdhanAni ca dharmazraddhA'hiMsA satyavacanamasteyaM brahmacarya krodhatyAgaH zucidanyasevanamAsanapraNidhAnAsevanairdevatAbhaktirupavAso'pramAdazcetyAdIni / dRSTaM prayojanamanuddizyaitAni tatsAdhanAni / adharmo'thAtmaguNo'tIndriyaH karturahitapratyavAyahetuH / tatrAgAmikaTuphalajanakatvAdahitahetuH sa pratyevAhitaphalajanakaH pratyavAyaheturiti / tatsAdhanAni ca hiMsAnRtastayAdIni / avazyakartavyAkaraNamayathAkaraNaM vihitakAlAtikrameNAnuSThAnakaraNaM pramAdazvAlasyamityetAni / duSTAbhisandhi cApekSyAdharmo jAyate / AkAzAkhyasamavAyikAraNananyaH zrotragrAhyaH kSaNika zabdaH / varNalakSaNo'varNalakSaNazca / tatrAkArAdihakAraparyanto varNalakSaNaH / zaGkhayAdinimittakastvavarNalakSaNaH / akArAdivarNavyaktInAM tatrAlakSyamANatvAt / atra ca guNastatra rUparasagandhasparzA iti samAsakaraNam / ete catvAropyekadaivaikatra vastunyavazyaM prApyanta iti jJApanArtham / saMkhyA iti ca bahuvacanaM saMkhyAtvavyatirekeNaikatvAdisAmAnyapradarzanArtham / parimANAnIti parimANatvApekSayA aNutvamahattvAdyaparasAmAnyajJApanArtham / pRthaktvamityekavacanam / pRthaka vasAmAnyApekSayA ekapRthaktvAdyaparasAmAnyazUnyatAdarzanArtham / ekapRthaktvamityAdizva vyavahAra ekatvAdisaMkhyAkRta eva / saMyogavibhAgAviti dvivacanaM saMyogatvavibhAgatvanyatirekeNAparasAmAnyAbhAve'pyavazyaM saMyogApekSI vibhAga iti jJApanArtham / tathA paratvAparatva ityapi dvivacanena paratvAparatvasAmAnyApekSayA'parasAmAnyAbhAve sAhacaryajJApanArtha samAsakaraNam / tathA nuddhInAmAnantyenAnantyA

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( 66 ) [ nyA. pra. 0 29 I 1 dbahuvacanam ityevaM zeSaguNeSvapi bhinnavibhaktisamAsAdikRto vizeSa AtreyAdizAstrAdavaseyo nehocyate / granthagauravAt / ete ca caturviMzatirguNAH pRthivyAdidravyanavakAzritA bhavanti / tatra kimapi dravyaM kriyadbhirguNairupetamapi tattantrAnusArato boddhavyaM neha pratanyate // paJca karmANItyAdi / tatra zarIrAvayaveSu tatsaMvaddheSu ca musalAdiSu gurutvaprayatnasaMyogebhyo yadUrdhvabhAgbhirnamaH pradezeH saMyogakAraNamavobhAgbhizca vibhAgakAraNaM karmotpadyate tadutkSepaNam / tathA zarIrAvayaveSu tatsaMbaddheSu ya gurutvaprayatna saMyogemyo yadUrdhva bhAgbhirvibhAgakAraNamaghobhAgbhizca saMyogakAraNaM karmoMtpadyate tadapakSepaNam / RjuravayavI yena karmaNA kuTilaH saMjAyate tadaprayAvayavopalakSitAkAzAdipradezavibhAgapuraHsaraM mUladezopalakSitAkAzAdipradezasaMyogapuraHsaraM ca tadAkuJcanam / yena karmaNA samutpanenAvayavI kuTilaH sannaH saMpAyate mUlapradezaivibhAgapuraHsaramayyapradezaiH saMyogapuraHsaraM ca tatprasAraNam | abhihitapradezebhyo ye'nye'niyata dikpradezAstaiH saMyogavibhAgakAraNaM gamanam / bhramaNamaTanam / recanaM virecanam / syandanaM stravaNam / AdigrahaNAnniSkramaNapravezanAdigrahaH / avarodhAnavarodhagrahaNamityarthaH / ayamartho yatra calanamAtraM pratIyate dezAdezAntara - saMcaraNarUpaM tatkarma sarva gamanagrahaNena gRhyate / atrArakate kazcit / nanu cotkSepaNAdiSvapi gamanamAtrasadbhAvAdgamanagrahaNenaiva teSAM grahaNaM setsyati kiM karmapaJcakeneti ? / naivam / utkSepaNAdInAM jAtibhedenAnugatavyAvRttapratyayadarzanAdbhedenopanyAsaH / tathA sutkSepaNamityutkSepaNa varge'nuvartate 'vakSepaNAdivargAcca vyAvartate / tathA'pakSepaNaM svavarge'nuvartate bhedAntarAcya vyAvartate / ityAdiH sarvatrAnugatavyAvRttajJAna valAdgamanabhedo vAcyaH / tathA pratiniyatadiviziSTakAryArambha palakSitatvA deteSAM bhedaH / tathA gamanAbhede satyapi notkSepaNAdau gamanapratItirasti / kiM tUdAyupasargavizeSAdUrdhvaprApaNatvAdikamarthAntarameva pratIyata iti pRthagupanyAsaH / tatra paraM satteti / iha sattA triSu padArtheSvanugatapratyayakAraNatvAtparaM sAmAnyam / dravyatvAdi cAparam / anuvRttavyAvRttapratyaya hetutvAtsAmAnyavizeSazcocyate / tathAhi dravyatvaM parasparaviziSTeSu pRthivyAdiSvanuvRttihetutvAtsAmAnyam / guNakarmavyAvRttihetutvAdvizeSaH / dravyatvAdityAdigrahaNAdguNatvakarmatva pRthivItvAderyahaNam // tatheha prakRtopayogipadArthasvarUpameva yadyapi nirUpitaM tathApi dravyAdiSvatra vizeSasamavAyayorapi nirdiSTatvAttatsvarUpamapi prastAvAducyate / yathA nityadravyavRttayo'ntyA vizeSAH / tathA hi / vinAzArambharahiteSu nityadravyeSvavAkAzakAladigAtmamanaHsu pratidravyamekazo vartamAnA atyantavyAvRttatruddhihetavo vizeSAH / ayamarthaH / yathA N asmadAdInAmazvAdibhyo gavAdiSu jAtiguNakriyAdinimittA pratyayavyAvRttirdRSTA gauH zukla. zIghragatirityAdistathA'smadviziSTAnAM yoginAM nityeSu tulyAkRtiguNakriyeSu paramANuSu muktAtmamanassu cAnyanimittAsaMbhavAdyebhyo nimittebhyaH pratyAdhAraM klikSaNo'yamiti pratyayavyAvRttirdezakAlaviprakarSadRSTe ca paramANI sa evAyamiti pratyabhijJAnaM ca bhavati te vizeSAH / athetaretarAbhAvAtpRthaktvAdvA pratyayavyAvRttiH pArzvadevakRtA---

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(67) nyA. pra. vR029] nyAyapravezavRttipatrikA pratyabhijJAnaM ceti na tato vizeSa iti cet na / itaretarAbhAvasya niSidhyamAnajJAnajanakatvameva / nyAvRttasaMjJA ca niSidhyamAnajJAnAdvilakSaNamato vizeSarUpanimittAntarakAryam / pRthaktvavazAcca pRthagiti vyavahAraH pArthakyamAtrarUpo na svatasmAdayaM visadRza ityevarUpa iti // ayutasi. ddhAnAmAdhAryAdhArabhUtAnAmihetipratyayaheturyaH saMbandhaH sa samavAyaH yatheha tantuSu paTa iti / ityalaM prapaJcaneti ||ttreti / evaM sati arthAntaraM vibhinnA / yuktyA pramANAt / dravyAdanya ityartha iti / bhAvo dravyarUpo na bhavatIti yAvat / ekaM ca tadravyaM ceti / atra navasvapi dravyeSu dravyatvAbhedA. dekadravyamiti vyapadezaH pravartate / jAtyApekSayA caikavacanam / tattavyamityekaikaM dravyamityarthaH / asyAstyAzrayabhUtamiti / asyeti bhAvAzrayiNa AdheyarUpasyAzrayabhUtamAdhArabhUtamityarthaH / atha samAnAdhikaraNo bahuvrIhireva kriyatAM kiM karmadhArayAnmatvarthIyana kAryamityAha / samAnetyAdi / kadAcitsarvadhanAdigaNasthennarthaH karmadhAraya Adriyate / ko'rthaH / / sarva ca taddhanaM ca sarvadhanaM tadvidyate yasyAsau sarvadhanI sarvakezItyAdi matvarthIyastathAyoga innarthaH karmadhAraya Adriyata iti / anyathA sarva dhanamasyeti bahuvrIhAvastyarthasyoktatvAnna matvarthIyaprAptiH syAt / evamihApi / vyaktibhedena hetorarthamAha / ekai kasminniti / atha kiM bhAvasya dravyalakSaNaM na ghaTate yena tadvilakSaNaH sAdhyate ityAha / vaizeSikasya hoti / tatrAdravyamAkAzetyAdi / na vidyate janakaM janyaM ca dravyamasyetyadravyam / tatra paramANUnAM janakaM nAsti / AkAzAdInAM ca na janyaM nApi janakamityadravyamAkAzAdayo nityadravyamiti yAvat / tathAnakaM dravyaM janakamasyetyanekadravyam / anekadravyajanakaM kAryarUpamanityadravyamityarthaH / kiM tadanekadravyamityAha / dvayaNukAdayaH skandhA iti / dvAvaNU paramANU yasya skandhasya dvayaNukaH / zeSAdveti kat / dvayaNuka AdiyeSAM te ca te skandhAzceti vigrahaH / anena pRthivyAdidravyacatuSkaM kAryarUpaM dvayaNukAdikrameNa niSpannamanityaM dravyamuktam / ekadravyaM tviti / vIpsApradhAno'yaM draSTavyaH / tatazcaikamekaikaM dravyamAzrayabhUtaM yasya dravyatvasya bhAvAkhyasya vA vastanaH tadekadravyam / ekadravyavAMzcati / ekaikammindravye vartamAnazca bhAva ityrthH| atha kiMrUpo'sau sAmAnyavizeSa ityAha / sa cetyAdi / kathaM punadravyatvAdeH sAmAnyavizeSatA sidhyatItyAha / dravyatvaM hIti / evamiti / yathAguNatvamiti caturvizatiguNeSu vartamAnatvAtsAmAnyaM dravyakarmabhyo vyAvatatvAdvizeSaH tathA karmatvamapi paJcasu vartamAnaM sAmanyaM dravyaguNebhyazca vyAvRttatvAdvizeSaH / etena sAmAnyayogAttadeva dravyatvaM sAmAnya vizeSayogAcca tadeva vizeSaH / ktulyAdhikaraNatvAkarmadhArayaH / anyathobhayoviruddhadharmatvAtsAmAnyAdhikaraNyAbhAvAtkarmadhArayo na syAt / teneti sAmAnyavizeSatulyaM bhAvAkhyaM vastu vartate iti tadvat / tena tulyaM kiyA cedatirityanena vatiriha / prayogazca yathA / na dravyaM bhAva ekadravyatvAt / yadyadekadravyavattattanna dravyam / ekadravyavAMzca bhAvaH / tasmAnna dravyam / api tu dravyAdbhinnaH padArthaH /

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(68) pArthadevakRtA [bhyA..1010 tatazcaitaduktaM bhavatItyAdinA prayogatAtparyamAha / evaM bhAvo'pi navasvapi dravyeSu pratyeka vartamAno dravyaM na bhavati / kiMtu sadravyamapi pratItevivadravyAtpRthakpadArtha ityayaH / evaM bhAvasya guNatvakarmatvaniSedhako prayogAvapi guNakarmAbhidhAnena vAcyau / nirguNatvaM ca guNAnAM niSkarmatvaM ca karmaNAM guNAdInAM paJcAnAmapi nirguNatvaniSkriyatva iti vacanAducyate / nanu na karma na guNo bhAva iti krameNopanyasya kimiti hetUpanyAse karmAtilacyAsya prathamaM nirdezaH kRta ityAha / vyatyaya ityAdi / tenApIti abhAvatvena / bhAvAbhAve ceti / mahAsAmAnyatiraskaraNe ca kartavye ityarthaH / ekapidamapi / bhAvaH sattA / bhAva eva mahAsAmAnyameva na bhavati kitvavAntarasAmAnyameva syAt / aya dravyatvaM dravyeSu vartamAnaM bhAvaH syAttena sattApi setsyatIti cedAha / na ceti / evamiti yathaitadvaktuM zakyata ityarthaH / tadevAha / na guNa ityaadi| atrApIti / evaM bhAvasya guNaniSedhaprayoge'pIdamapi vaktuM zakyate / tadevAha bhAvetyAdi / atheha vipakSavRttitvaM yatsAmAnya viruddhalakSaNaM tatkathamupapadyate yenAyaM viruddhaH syAdityAha / samAnetyAdi bhAvasya vaizeSikeNa pratiSThitasya dravyAdInAM pRthagbhUtasya padArthasya vipakSI dravyatvAdikam / sAmAnyavizeSastasya bhAvastattvaM tasmAt / kimukta bhAti ! / bhAvavipakSo hyamAvaH sAmAnyavizeSarUpastatraiva vRttidarzanAdupapadyata eva viruddhalakSaNatA / AhAyamityAdi / dravyAdInyeva viviktaparamANukSaNakSayilakSaNAni svalakSaNAni bhAvo na tadatiriktaH kazcana bhAvo'stItyarthaH / tasya dravyAdibhinnasya bhAvasyAbhAvastadabhAvastasmAt / kathaM punadravyAdi. vyatirikto bhAvAkhyaH padArtho nAstIti ceducyate / tasya vicaarbhaargaurvaakssmtvaat| tathAhi bhAvaH svayaM san asan vA / yadyasan kathaM tadyogAdvandhyAmutAderivAparasya sattvam / atha san tarhi svatobhyasattAto veti dvayI kalpanA / tatra yadi svataH sattvaM svabhAvasya tadA padArthAnAmeva svata eva sattvaM syAditi vyartha tatparikalpanam / athAnyasattAtastarhi tasyApyAnyatastasyApyanyata ityanavasthA / kiMca yadi svata eva sadbhAvo'bhyupagamyate tadA pramANaM vaktavyam / tatra na tAvatpratyakSagrAhyo'sAviti vAcyam / yato na vyaktidarzanavelAyAM svarUpeNa bahirlAhyAkAratayA'sau pratItimavatarannudbhAti / na hi ghaTapaTavastudvayapratibhAsasamaye tadaiva ghaTAdivyavasthitamUrtibhinno'bhinno vA bhAva AbhAti / tadAkArasyAparasya grAhyatayA bahistatrApratibhAsanAt / bahi hyAvabhAsazca bahirarthavyavasthAkArI nAntarAbhAsaH / yadi tvAntaro'pi pratibhAso'rthavyavasthAkArI syAttathA sati hRdi parivartamAnavapuSaH sukhAderapi pratibhAsAdvahistadvayavasthA syAt / na cedamanubhUyate / atha sukhAdirAkAro bAhyarUpatayA na pratIto na bahirasau nAtirapi tarhi na bahIrUpatayA pratibhAtIti na bahIrUpA'bhyupagantavyA / evaM ca buddhireva kevalaM ghaTapaTAdiSu pratibhAsamAneSu satsaditi tulyatanurAbhAti na tu vyaktivyatirikta bhAvamudyotayati yadi tarhi na bAhyA jAtiH / astibuddhirapi kathamekarUpA pratibhAti / nahi bahinimittamantareNa ekA. kArA sotpattimatI yuktaa| nanu kenocyate bahinimittanirapekSA jAtimatiriti / kiMtu bahi tirna nimittam / bAhyAzca vyaktayaH kAzcideva jAtibuddhenimittam / nanu yadyanugatAkArA buddhiyaktinivandhanA

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nyA.pra.00 nyAyapravezavRtipatrikA (69) tathA sati yathA khaNDamuNDanyaktidarzane gaurgoriti pratipattirudeti na girizikharAdidarzanepi gaugarityekAkArA buddhirutpadyate naivaM bhedAvizeSe'pi khaNDamuNDAdivyaktiSu gauaurityekAkArA matirudayantI samupalabhyate iti tA eva tAM samupajanayituM samarthA ityavasIyate / na punargiri. zikharadiSu gaugauriti bhatidRSTeti na girizikharAdayastannibandhanam / yathA' malakIphalAdiSu yathAvidhAnamupayukteSu vyAdheviratilakSaNaM phalamupalabhyata iti tAnyeva tadviratau samarthAnIyavasIyate na punasrapuSIdadhyAdIni bhedAvizeSe'pi / atha bhinneSu bhAveSu satsaditi matirasti satsaditi jJAnajanakatvameva ca jAte rUpam / tadasat / tadekatvaM ghaTapaTAdiSu kimanyadutAnanyat / na tAvadanyat / tasyApratibhAsanAt / nApyananyat / ekarUpApratibhAsanAt / na hi ghaTastha paTasya caikarUpaM pratibhAti / sarveSAM pratidravyaM bhinnarUpadarzanAt / tasmAdapratI. teraminApi nAtinAsti iti buddhireva tulyAkArapratibhAsA satsaditi zabdazca dRzyata iti buddhireva bhidyate / pratyakSAgrahaNe ca bhAvasya tatpUrvakasvAdanumAnapravRttestadrAhyApi jAtina / ityalaM prapaJcena / satyamityAdi / evaM manyate'smAtpratyAzrayAsiddha evAyam / paraM yeSAM bhAvAlya vastvasti teSAM bhAvasya dravyAdanyatvasAdhane'yaM hetuH prasiddha eva / tataH pareSAM siddho'pi sanvipakSamAtravyApI yo heturbhavati sa viruddha ucyata iti nidarzanaparametat / nanu tathApi kathaM nidarzanArthatvam ! yato yo'siddho bhavati so'siddha eva / kathaM viruddhAkhyo doSo dvitIyastasya syAdityAha / ekasminiti / anekAzca tA doSanAtayazca tAsAmupanipAto daukanaM tasmAt / tenAnekadoSanAtyupanipAtena bhedasya nAnAtvasya darzanArthatvAdekasminnapi hetAvasiddhatA viruddhatAlakSaNA doSA bahavo bhavantIti nidarzanaparametadviruddhabhaNanamityarthaH / AhetyAdi / dravyatvAdidRSTAntato yadi viruddhadharmayonanA bhavadbhiratra kriyata ityarthaH / viruddhavizeSabhAvAditi / vizeSeNa viruddhastasya bhAvAt / ayamatra bhAvArthaH / sarvasyApi hetorvizeSaviruddhadharmayojanAyAM dRSTAntavazena kriyamANAyAM viruddhatvameva syAt / tathA hyanityaH zabdaH kRtakatvAddhaTavaditi yo'yaM bhavatA zuddhAbhyupagamastatrAyamapyasmAbhirviruddho heturvaktuM zakyate / yathA'yamanityatvaM sAdhayati tathA tadviparItaM pAkyatvAdikamapi sAdhayati / tathA hyevamapi vaktuM zakyate / yathA kRtakatvAdghaTavadanityastathA kRtakatvAdghaTavat pAkyo'pIti / na cedamiSyata iti preryArthaH / netyAdi / virodhe naH pAkyatvAdedharmasya / adhikRto hetuH kRtakatvAdistenAnvitaM yuktaM yadRSTAntAntaraM paTAdikaM tasya balenaiva nivRtteviruddhadoSasya / enamevArtha bhAvayati tathAhItyAdinA / tabhivRttyA viruddhadharmanivRttyA / ityaM ca tanivRttiH / yato na yatkRtakaM tatsarva pAkamayaM bhavati yathA paTa iti / astu tarhi paTavattantumayo'pi zabda iti / yadi paTe'pyupanyaste paTagatatantumayatvAdiviruddhadharmopAdAnaM karoti tadA laguDAdikamaparam / sattAsaMbandhena dravyaguNakarmasveva satpratyayaH pravartate / sAmAnyasamavAyavizeSeSvapi yadyapi satpratyo'sti tathApi sa gauNaH / na tu mahAsAmAnyavazAt / kiMtu

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(70) pAcavakRtA- [nyA. pra. 0.31 triSveva tadvazAtsa pratyayo mukhyaH / atha yathA gauNo'pi teSu satpratyayaH pravartate evaM dravyaguNakarmasvapi bhaviSyati kiM sattAsaMbandhAdamyupagamyate / satyam / mukhyo hyartho yadA satpratyayavAnabhyu. pagato bhavati tadA gauNapratyayavAnsidhyennAnyatheti / yathAhi siMhAkhye vastuni mukhye sati tadguNe' dhyAropo mANavake siMhAdhyAropo yukto nAnyatheti / atha tarhi sAmAnyasamavAyavizeSeSvapi sAmAnyavazAdeva satpratyayaH kimiti neSyate ? / naivam / sAmAnye'parasAmAnyAyogAt / anavasthAdoSaprasahunat / tathAhi sAmAnye yena sAmAnyena satpratyayastadapi satpratyayaviSayaM tatastatrApyanyena satpratyayaH tatrApyanyenetyanavasthA / tathA samavAye'pi / samavAyasyaikatvAtsamavAye sAmAnyayojakasyAparasamavAya. syAbhAvAtkathaM sAmAnyavazAtsatpratyayaH / vizeSeSvapi na sAmAnyasaMbandho'sti / samAnAnAM hi bhAvaH sAmAnyam / tacca sAdhAraNaM rUpam / vizeSANAM ca visadRzarUpatvAtkathaM te samAnarUpA bhavitumarhanti / vizeSatvAyogaprasaGgAt / vizeSeSu sattAsaMbandhe teSAM samAnarUpatvAtsaMzayotpatto nirNayArthamanyo vizeSaH / tatrApyanyasaMbandhe sati saMzayaviSayatvAdanyo nirNayArtha vizeSo vAcya ityatrApyanavasyaiva prsjyte| iti na sAmAnyasya teSvapi yoga iti / tasmAdgauNa eva satpratyayaH sAmAnyasamavAyavizeSeSvityalaM prasaGgena / vistarArthanA ta vyomaTIkAdi nirIkSaNIyam / prakRtamanastriyate / tathA hItyAdi / ayaM prayogArthaH / yathA dravyatvaM navasa dravyeSu vartamAnamapi na satpratyayakarta evaM bhAvo'pyekaikasmindravye vartamAno na satpratyayakarteti / atha dravyatvaM satpratyayakartR syAt tatastadvalena bhAvo'pi satpratyayakato syAdityAha / na ceti / na satpratyayakartR na sadbuddhyutpAdakam / evamiti / guNakarmaNo vau tau ca tau hetu ca tayorapi viSaye vAcyam / yathA na satpratyayakartA bhAvo guNeSu bhAvAt guNatvavat tathA karmasa bhAvAtkarmatvavat / na guNatvaM karmatvaM ca satpratyayakartR / guNapratyayakarmapratyayakartatvAditi / ubhayatreti / dravyAdiniSedhe'satpratyayakartRtve ca gamakatvAdityarthaH / AkSepetyAdi / AhAyama siddhAnna viziSyata ityAdyuktAvatra bahu vaktavyamityetatparyantau sauM draSTavyau // sAMpratamityAdi // tatretyevaM sati / tatra sAdhayeNeti / tatra tayoH sAdharmyavaidharmyadRSTAntAbhAsayormadhye / mAdhanaM cAmau dharmazca mAdhanadharmaH ka ityAha / heturiti / vA'hitetyAdi / AhitAgniprabhRtiSu zabdeSu vikalpena bahuvrIhau parvanipAto bhavatItyarthaH / athAyaM tatra naM dRzyate / atastadavasthameva preyamityAha / AhitetyAdi / vikalpavRttariti / pUrvanipAtasya vikalpena pravartanAdityarthaH / madhyapadalopi tRtIyAtatpuruSa kacidvidadhati tAnevAha / anye vityAdi / na caitditi| prAcIne uttare sati nAtizliSTamidaM vyAkhyAnamityarthaH / evamini / sAdhyaM ca ubhau ca sAdhyasAdhanarUpau sAdhyobhaye / samAse satyubhayeti vyavatiSThate / ubhaH svadvavacane iti vacanAt / sUtrasya caaymrthH| uma iti prayujyate svadvivacana eva svadvivacanAbhAve ubhaya ityeva prayujyeta / tataH sAdhyobhaye dharmA asiddhA yayodRSTAntayostau / tathA tayorapi bhAvanIyamiti samAsAdikam /

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yA ma. pR0 33] nyAyapravezavRtipaJjikA (71) avasaraH prastAvastaM prAptaH avasaro vA prApto yasyeti vigrahaH / nirdizyata iti / udAharaNamiti zeSaH / atha yadi sAdharmyadRSTAnto'gamakaH saMjAtastarhi vaidharmyadadRSTAnto 'nityatvAbhAvena bhavatyevAmUrtatvam / yathA ghaTo na va tathA zabdastasmAnnitya iti sAdhyasiddhaya upAdIyatAmanvayavyatirekayoranyatareNa sAdhyasiddheriti cedAha / etadAbhAsAnAmiti / sAdharmyadRSTAntAbhAsAnAmityarthaH / atha yadi sAdharmyAsiddho'yaM tathApyAbhAsatA kathamasyetyAha / ayaM ceti / sAdhyAsAdhane ca te dharmoM ca tAbhyAmanuyuktaH sa tathA / iha iti prastutaprayoge / antyaM paryantabhUtaM taca tatkAraNaM ca paramANvAkhyamantyakAraNaM tasya bhAvastattvaM tena / ayamatra bhAvArtha: / kArya samavAyikAraNapUrvakaM tatkAraNamapyanyasamavAyikAraNapUrvakamiti yAvadAdyaM dvayaNukarUpaM kAryaM tadapi samavAyikAraNajanyamiti tajjanakaM paramANvAkhyamevAntyaM kAraNam / taca nityam / anyathA sarvasya kAryasya vinAze samavAyikAraNAbhAvAtpunaH kAryasyotpattirna syAditi nityaparamANukAraNairyaNukAdiprakrameNa kAryamA - ramyate / tasmAdantyakAraNatvena nityA aNava iti / atha paramANUnAmayogibhiH pratyakSeNAgrahaNAtkathaM tanmUrtatvaM nizcIyata ityAha 1 mUrtatvaM ceti / mUrta yattatkAryaM paramANuniSpanaghaTA dinAsyopalabdherdarzanAt / tathA coktaM paramANu lakSaNaM yathA--kAraNameva tadantyaM nityo mUrtazca bhavati paramANuH / ekarasavarNagandho dvisparzaH kAryaliGgazca iti / sparzadvayaM cAviruddhamekatrANau bhavatIti / tadamUrtatvapratIteriti / tasyA buddheramUrtatvaM tasya pratItesvAvAt / vidyamAnobhayAsiddha iti / ubhau dharmAvasiddhau yatra ubhAbhyAM vA dharmAbhyAmasiddhastato vidyamAnazcAsAvubhayAsiddhazca sa tathA / yadvA dRSTAntadharmiNi vidyamAne vastubhUte satyubhayamasiddhaM yatreti bahuvrIhiH / tatra ghaTavaditi / tatreti sadasatorubhayormadhye | atreti ghaTadRSTAnte / nanvayamiti / AkAzAkhyaH kathaM punarasau sAMkhyasya bauddhaM pratyumayAsiddhatatra hyubhayadharmasadbhAvAdityAha / tathA iti / bauddhasyAlokalamasI evAkAzaM netarattatonyasyAkAzadharmiNo'bhAvAtkiM nityatvAmUrtatvadharmacintayA kRtyam : sati dharmeNi dharmacintanaM yuktamiti manyate / ananvaya ityAdi / yadyapi granthAntare rAgAdimAnayaM pumAn vaktRtvAdiSu puruSavat ityayaM vaktRtvarAgAdimattvayoH sattvamAtrasyeSTapuruSe siddhatvAt vyAptyasiddhezvAnanvayo dRSTAntadoSo uktaH / anityaH zabdaH kRtakatvAddhaTavadityevaM rUpazca bhinno dRSTAntadoSo'pradarzitAnvaya uktastathApyatrAnanvayApradarzitAnvayayoraikyaM vivakSita miti lakSyate / apradarzitAnvaya ityartha iti paryAyapradAnAt / na tu vIpsayeti / guNena kRtakatvAdinA vyAptiriha vIpsA tayA / atha ca kila yadyaditi vIpsayA yaditthaM tatsarvamityevaM vA vyAptiH pratyAyyA nAnyathA / evaM satItyAdi / Azrayo ghaTastatrAzrayiNau kRtakatvAnityatvAkhyau dharmau tayorbhAvamAtraM sattAmAtram / tasyAbhidhAnArtham / anyatreti prayogAntare / kAryahetuprayoge mahAnase dhUmavattvamagnimattvaM ca dRSTamityevamAzrayAzrayibhAvamAtrapradarzane vyabhicAro'pi saMbhavati / yato mahAnase kadAcidvahnidharmokabhayorapi sadbhAvaH / kadAcidbhUmarahitavadvereva / kadAcidubhayorabhAvo'pi / tato vyAptipradarzana 1

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(7) pArzvadevakRtA- nyA. pra. vR0|| mantareNa dRSTAnte sAdhyahetvoH saMbhavamAtre pradaryamAne mahAnase kadAcidubhayAbhAvo'pi dRzyata ityubhayavikalamahAnasavatsAdhyAbhAvamapi kadAcitpratipAdyateti / anye tvida dUSaNaM nAnumanyante / sarvazAstreSvevaM prayogadarzanAt / na ca prativAdivacaH svAtantryeNa pramANam / kiM tarhi ! / pramANAntarAnugRhItam / tatazca yadi pratyakSAdisiddhA'sti vyAptistadA'nityaH zabdaH kRtakatvAddhaTavadityevamapi pratIyate / atha na pratyakSAdisiddhA tadA vIpsAsiddhagrahaNAbhyAmapi na pratIyate / siddhAnuvAdArtha hi dRSTAntavaco na tvasiddhavidhAyakamiti / sAdharmyaprayoge hi sAdhanadharmoM darzitaH / etadevAha mAgityAdi / nyAyamudreti nyAyamaryAdollaGghanamityarthaH / anena padenaitadAha / kRtakatvaM vastunonityatvasvabhAvamityevaM yena nAvagataM taM prati yadanityaM tatkRtakamityevaM kriyamANe'nityatvAnuvAdinaH kRtakatvAdanityatvapratItirna syAdityevaM doSaH prakRte' nuSajyate / yena ca kRtakatvamanityatvasvabhAvameveti vijJAtaM taM prati yadyapi prakRte nyAyamudrAvyatikramadoSAdanyo doSo notpadyate tathA'pi taM pratyapyanyatra vyabhicAraH syAt / etadevAha anyatretyAdi / viparItavyAptikaraNe hi vidhudAdinA vyabhicAraH prasajyate / kathamityAha / anityAnAmapatyAdi / etaduktaM bhavati / ihAnvayaprayogahetusattve sAdhyasattvopadarzane kriyamANe prayatnA. nantarIyakamanityameva bhavatItyayogavyavacchedatayA'vadhAraNArthe gamyamAne sati vyabhicAro na syAt / sAdhyasattve ca hetusattve upadaryamAne'nyayogavyavacchedatayA'vadhAraNArtho gamyate / yathA yadanityaM tatprayatnAnantarIyakamevetyayaM cArthoM vyabhicAryeva / yato'nityaM prayatnAnantarIyaka ghaTAyaprayatnAnantarIyakaM vidyudAdi cetyubhayasvabhAvamasya nityaM bhavati / tasmAdanvaya..yoge hetusattve sAdhyasattvaM darzanIyamiti / tatreti paJcasu madhye / AkSepetyAdi / bahuvrIhI niSThAntaM pUrva nipatatItyAdiko / evamiti / ubhAvavayavau sAdhyasAdhanarUpau yasya sAdhyasAdhanasamudAyasyAsAvubhayaH / sAdhanaM ca ubhayazca to sAdhanobhayau tAkavyAvRttau yakabhyAM tau tathA tayoH / yadvA sAdhanavyAvattazcaubhayAvyAvRttazceti samasyAvyAvRttazabdasya lopaH / sAdhanamavyAvRttamasmAdityAdinA samAsakaraNaM vaktavyamityarthaH / atha yadi vaidharmyadRSTAnto'gamakastarhi sAdharmyadRSTAntena yadamataM tannityaM dRSTaM yathAkAzamityevaM sAdhya. siddhiH kriyatAmityAha vaidhayetyAdi / athAtrAbhAsatA katham / yAvatA vaidhaHdRSTAnto'pi sAkSAtkimiti neSyata ityAha ayaM ceti / ubhau ca tau dharmoM cobhayadharmoM / sAdhyaM ca sAdhanaM ca sAdhyasAdhane te ca te ubhayadharmoM ca tAbhyAM vikalaH / yata uktamityato'gre yatra dRSTAnta iti zeSaH / ityAdItyato'gre sa vaidharmyadRSTAnta iti zeSaH / athAyamapi sAdhyasAdhanadhavikalaH syAdityAha na cAyamiti / AhetyAdi kimarthamityato'ye AdAvukta iti zeSaH / tasyeti sAdharmyaprayogasya / hetusattve sAdhyasattvamanvayastatpradhAnAt anvayasya ceti / sAdhanadharmaH puraHsaro yatra sAdhyadharmocAraNe taca tatsAdhyadharmasyoccAraNaM ca tadeva rUpaM yasyAnvayasya sa tathA tasya bhAvastattvaM tasmAt / kimuktaM bhavati / / sAdhyena vyApto hetudarzanIyaH sAdharmyaprayoge ato yaH prAguJcAyate

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nyA. pra. vR0 34 ] nyAyapravezavRttipaJjikA ( 73 ) I sAdhanadharmastadvikala evaM sAdharmyadRSTAntAbhAseNvAdau vaktuM yujyate / vaidharmyaprayoge tu nAyaM nyAya ityAha vyatireketyAdi / ubhayoH sAdhyasAdhanayorvyAvRttI rUpaM yasya sa tathA / yadyapyevaM vaidharmyaprayogastathApyatra sAdhanAvyAvRttadRSTAnta Adau kimiti nokta ityAha sAdhyAbhAve ceti / ayamarthaH vaidharmyaprayoge sAdhyAbhAve hetorabhAvaH kriyate ato dRSTAnto'pyatra sAdhyAvyAvRtta evAdau vaktuM yujyate na sAdhanAnyAvRtta iti / prayogaH pUrvavadeveti / nityaH zabdo'mUrtatvAdityevaMrUpA sAdhyasAdhanayoH prayuktirityarthaH / atheha karma kiM puNyapAparUpaM gRhyate 'nyadvetyAha tacceti / ubhayetyAdi / AkAzavAdinaM prati nityaH zabdo'mUrtatvAdAkAzavaditi sAdharmya prayogaH samyageva / yadA tu nityatvAbhAve na bhavatyevAmUrtatvaM yathA''kAza iti tadobhayAvyAvRtta iti / athAtra yadamUrta tannityaM dRSTaM yathA paramANvAdIti sAdharmyadRSTAntaM pradairtha yannityaM na bhavati tadamUrta yathAkAzamiti vaidharmyadRSTAnto vaktuM yujyata iti tadAha nityatvetyAdi / atha paramANAvamUrtatvasyAbhAvAtkathamidaM saMgacchata iti ceducyate ! na pAribhASikamamUrtatvaM grAhyaM kiMtu lokarUDhyA mUrtatvaM cakSuSA'dRzyatvamAzrityoktamidamiti saMbhAvyate / avyatireka ityAdi / ihApyanidarzitavyatireka ityartha iti paryAyapradAnAdapradarzitavyatireko yo granthAntare ukto yathA nityaH zabdo'mUrtatvAdghaTavaditi tasyAcaivAntarbhAvaM manyata iti lakSyate / yatra vineti / yatra prayoge nityatvAdisAdhake nityaH zabdo'mUrtatvAditi prabhaNya yadanityaM tanmUrtaM dRSTamityevaM sAdhyasAdhananivRttimakRtvaiva ghaTe'nityatvaM mUrtatvaM ca dRSTamiti sAdhyasAdhanAbhAvamAtraM darzayati yadA tadA'nyatireka ucyate / athaivamapi bhavatu ko doSaH syAdityAha itthaM hIti itthaM hyanidarzitavyatirekaH / ekatreti ghaTAdau / abhidheyamAtraM sAdhyasAdhanayorabhAvapradarzanamAtram / tasyAbhidhAnAt pratipAdanAt / vaidharmyapratipAdanaM ca yadanityaM tanmUrta dRSTamityAdyanuccAraNena kRtvA'rthIpattyAdinA gamyatve sAdhyasAdhananivRtterityarthaH / iha hi vyatirekavAkyamanuttavaiva vaidharmya dRSTAntosAdRzyamAtreNa sAdhaka upanyasto na ca tathA gamako bhavatIti iSTArthAsAdhakatvamataH svayamaduSTo'pi vakturaparAdhAdduSTaH / sAdhane ca vakturapi doSAzcintyante / sAdhyAbhAve sAdhanAbhAvopadarzanaM vyatireka ucyate / prastutaprayoga eveti / nityaH zabdo'mUrtitvAditi pratijJAhetuH svarUpe / tathAvidhaH sAdhyasAdhanAnugato yo'sau sAdharmyadRSTAnta AkAzAdikastena yukto yadA yanmUrtatvaM tadanityamiti sAdhanAbhAve sAdhyAbhAvaM darzayati tadA viparItavyatirekaH / iha vaidharmyaprayoge sAdhyAbhAve sAdhanAbhAvopadarzane vyabhicAro na bhavati / sAdhanAbhAve ca sAdhyAbhAve ca sAdhanAbhAvopadarzane vyabhicAra eva / tathAhi yanmUrta tadanityamityukte paramANunA vyabhicAraH / sa hi mUrto'tha ca nitya eveti / tathA'nityatvasAdhakavaidharmyaprayoge'pi sAdhanAbhAvapUrvake sAdhyAbhAve pradazyamAne vyabhicAra eveti praznapUrvakaM vaktumAha / AhetyAdi / evamapIti vyatirekaprayoge sAdhanAbhAve sAdhyAbhAvopadarzane kriyamANe ityarthaH / vidyudAdau vyabhicAra iti vidyadAdI 10

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(74) pArzvadevakRtA nyA. pra.kR.24 nAmaprayatnAnantarIyakANAmapyanityatvAditi bhAvaH / AbhAsatvAdeveti / pakSAdisAdRzyAdeva / na tu samyakpakSAditvena / ayamarthaH / sAdhyasiddhayarthamete upAdIyante / tadakaraNAttacca tatsthAnaprayuktatvAlpakSAdInAmAbhAsAt / ata eva caiSAM na sAdhanatvamiti / yadi dUSaNasyAvasarastadhucyatAmityAha / tacceti / dRSaNAtikrameNa ca tadAbhAsasyApyatikramo draSTavyaH / AtmapratyAyanArthamityAtmAvatrodhArtham / atha pratyakSAnumAne ityevamekavibhaktinirdezo'stvityAha / asamAsetyAdi / bhinnazcAsau viSayazca tasya jJApanArtham / etena pratyakSAnumAnaviSaye saMkhyAlakSaNAgocaraphalaviSayAyAzcaturvidhAyA vipratipattemadhye / gocaravipratipattiM nirAkaroti / gocarazca viSaya ucyate / tathAhi kaizcinmImAMsakAdibhiH pratyakSasya sAmAnyavizeSau dvAvapi viSayau kalpitI anumAnasya sAmAnya viSayo na vizeSaH / naiyAyikavaizeSikaistu parasparavibhaktI sAmAnyavizeSau dvayorapi / sAMkhyaistu dvayorapi sAmAnyaM viSaya iSTasvaiguNyarUpasya sAmAnyasyAbhyupagamAt / bhUtacatu. STayaM pramANabhUmiriti ca cArvAkaiH / ityevaMvidhA vipratipattiH pratyakSAdiviSaye tannirAkaraNArthamasamAsakaraNam / bhinnaviSayatvamevAha / svalakSaNetyAdi / lakSyate tadanyavyapohenAvadhAryate tatrAmyAdikamanenoSNatvAdineti lakSaNaM vastuno'sAdhAraNaM rUpam / tataH svaM ca tallakSaNaM ceti svalakSaNam / yadvA svazabdeneha vastvabhidhIyate tataH svasya vastuno lakSaNaM svalakSaNamiti / tadviSayo gaucaro yasya prasyakSasya tattathA / tathA coktam / tasya viSayaH svalakSaNaM tadeva paramArthasaditi / ayamatra bhAvArthaH / vastunaH sAmAnyAsAdhAraNatayA dvaividhyaM saMbhavati / tatra prathamAkSasaMnipAte ekakSaNAvasthAyi vastvasAdhAraNarUpaM sajAtIyetaravyAvRttaM svalakSaNasaMjJitaM pratyakSasya grAhyam / gRhItasaMtAnazca pratyakSapRSThabhAvino vikalpasyAdhyavaseyaH / prApaNIyazca pratyakSasya saMtAna eva / kSaNasya prApayitumazakyatvAtsaMtAnazabdena cAnyakta. gRhItavastunaH sadRzAparAparakSaNaprabandha ucyate / itarazca yatsAmAnyaM sAdhAraNaM vikalpavijJAnAvabhAsi vastuno rUpaM tadanumAnasya viSayo'ta evAha / sAmAnyetyAdi / sAmAnyaM sAdhAraNaM lakSaNaM rUpaM viSayo yasya tattathA / tathAhi liGgadarzanAdanagnivyAvRttamagnimAtrameva tArNavAvibhedarahitaM sakalavahnisAdhAraNaM rUpaM vahniratrAstItyevaMrUpe jJAne pramAtuH pratibhAsata iti sAmAnyamevAnumAnasya grAhyam / svasaMvedanapratyakSasiddhameva cAnumAnajJAnapratibhAsino'rthasya sAdhAraNarUpasvamiti / tathA'numAnasyAdhyavaseyaH prApaNIyazca svalakSarUpa evArthaH / tathAhi liGgadarzanAdho mayA pahnirgRhItaH sa evAyaM izyata iti svalakSaNamevAdhyaksyati / tadeva ca prathamAkSasaMnipAte prApnotIti / etena ca dvividho hi viSayaH pramANasya grAhyazca yadAkAra utpadyate prApaNIyazca yamadhyavasyati / anyo hi grAhyo viSayo'nyazcAdhyavaseya ityAvirbhAvitam / saMkhyAniyamamAheti etena saMkhyAvipratipatiM nirAkaroti / asti cAtra saMlyAvipratipattiH / sapAhi / mImAMsakAH pratyakSAnumAnazabdopamAnArthApatyamAvalakSaNAni SaTU pramANAni manyante /

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nyA. pra. 1035] nyAvapravezavRttipatrikA naiyAyikAH pratyakSAnumAnazabdopamAnalakSaNAni catvAri / pratyakSAnumAnazAbdalakSaNAni trINi vaizeSikAH / etAnyeva sAMkhyAH / cArvAkAstu pratyakSamekaikam / ityetannirAsena prAha / dve evaM pramANa iti / zeSapramANAnAmiti zabdAdInAm / atraiveti / anayoreva madhye / atha yayantarmadhye'ntarmAvo'nyeSAM tarhi sa yathA bhavati tathA daryatAmityAha / antarbhAvazceti / ayamarthaH / pratyakSAnumAnavyatiriktapramANAnAM yadi satyArthAprApakatvaM tadA'nayorevAntarbhAvo vijJeyaH / athArthAprApyakArINi tadA'pramANAnyeva tAni / saMdarzitArthaprApakaM hi pramANaM syAditi bhAvaH / pratyakSAnumAne ca niyatArthadarzakatvAtpramANe eva / tathAhi pratyakSaM sajAtIyetaralyAvRttaM saMtAnAkhyaM niyatamartha darzayati / anumAnaM tu liGgasaMbaddhaM niyatamartha vijAtIyanyAvRttaM sajAtIyAnugataM saMtAnAkhyaM darzayati / zAndAdikaM tvaniyatArthadarzakam / nadyAstIre guDazakaTaM paryastaM dhAvata dhAvata DimbhakAH ityAdivipratArakapuruSavacanazravaNAtpravRttAnAM mugdhamatInAM DimmakAnAM kadAciniyatArthAprApteriti / ata ete niyatArthadarzakatvAtpramANe naitadvayatiriktaM zAbdAdi niyatArthAnupadarzakatvAdityAdicarcA granthAntarAdveditavyaH / nanviha pratyakSamanumAnaM ceti vacanAdeva dvitvaM labdhaM ki dvigrahaNena ? / ucyate / dvividhameva pramANamityavadhAraNArtham / tenaikavidhaM cArvAkA. bhihitaM tricatuSprakAraM ca vaizeSikAdyAbhihitaM nirastaM syAt / asati tu dvigrahaNe evakArAbhAvAtpratyakSAnumAne tAvatpramANe'nyAnyapi pramANAni bhavantIti syAdAzaGkA / tati / nirdhAraNArtha iti / tatra tayoH pratyakSAnumAnayormadhye pratyakSajAtyA pratyakSa nirdhAryate / pratyakSANAM ca bahutvAjAtitvaM vijJeyam / anena ca lakSyalakSaNavibhAgena lakSaNavipratipatti nirAkaroti asti cAtra vipratipattiH / tathAhi mamiAMsakAdaya evamAhuH / nirvikalpakaM yathA pratyakSa tathA jAtyAdiyojanAsahitamapi pratyakSam / upadarzitArthasya prApakatvAt / tathA cAhaH asti hyAlocanAjJAnaM prathamaM nirvikalpakaM bAlamUkAdivijJAnasadRzaM zuddhavastujam / tataH paraM punarvastudharmAtyAdibhiryathA | buddhayAvasIyate sApi pratyakSatvena saMmateti / tatra prathamAkSasaMnipAte vikalparahitamartha darzanamAlocanAjJAnamucyate / zuddhavastujaM ca tat / jAtyAdidharmayojanArahitavastuna utpannatvAt / tathA vaiyAkaraNA athA''huH-vAcakasaMsRSTaM vAcyamindriyajJAne pratibhAsate tena zabdasaMyojanA bhavatyata indriyavijJAnaM savikalpakam / tathA naiyAyikAdInAM savikalpakaM pratyakSamiti kalpanApoDhagrahaNena nirAkaroti / adhunA'vayavavyAkhyAmAha / tatraivesyAdi / tatraivaM sati pratigatamAzritamakSa pratyakSam / athAkSamakSaM prati pratyakSamityavyayIbhAvaH kasmAna pradarzyate yenA'yaM samAsa ucyate sa napuMsakaliGgaM syAditi napuMsakaliGgataH syAtpratyakSazabdasya / tatazca pratyakSA buddhiH pratyakSo ghaTa iti na syAdidameva syAtpratyakSa jJAnaM pratyakSa kuMDaM cetyato'tyAdayaH kAntAdyarthe dvitIyayetyatyAdisamAse sarvaliGgatA bhaktyato'tyAdisamAsaM tatpuruSAlyaM darzitavAn / atha tatpuruSapo'ppakSazabdasya napuMsakalijhatvAtparavAhiza

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pArzvadevakRtA nyA. pra. vR0 35 dvandvatatpuruSayoriti paravalliGgatAyAM napuMsakaliGgaprAptirUpastadavastho doSaH syAditi ceducyate / prAptA''pannA liMgeti samAseSu paravaliMgatA pratiSedhAdabhidheyavalliGganteti saliMgaH pratyakSazabdaH / siddhaH / atha kalpanApodamityatrApoDhakalpanamiti bahuvrIhI syAdityAha samAsAkSepetyAdi / bahuvrIhI niSThAntaM pUrva nipatatItyAdikAvityarthaH / adhunA tRtIyApaJcamItatpuruSaM darzayati kalpanayetyAdinA / atra tRtIyA pakSakarmiNi niSThA / paJcamIpakSe katarIti boddhavyam / tasyaiva kalpanArahitasya vastunaH svarUpanirdezo yacchabdenocyate evaMbhUtaM ceti vikalpanArahitam / artha eva svalakSaNam / tadapi arthasvarUpamityarthaH / nahi jJAnakSaNagRhItasya svalakSaNasyApi kAcitkalpanAstIti manyate / nirviSayamapIti svapnAdau nirgocaramapItyarthaH / sA cetyarthaH / rUpAdAviti / rUpyata iti rUpaM dRzyaM ghaTAdivastu tadevAdiryasya gandhAdestattathA tasmin / iha sparzanarasanaghrANacakSuHzrotrendriyapaJcakabhedAtpaJcadhA pratyakSaM samutpadyate / tatra rUpagrahaNena sarvajanaprasiddhaM cAkSuSaM pratyakSamAha / AdigrahaNena zeSondrayapratyakSANyapIti bhAvaH / nAmajAtyAdItyAdi / paJcasvapi kalpanAsu dravye satyapi yadyatrAdhikyena prasiddhaM tattenaiva jAtyAdinA vyapadezamarhati tatra tasyaivAdhikyAvyasya ca gauNatvAditi / kutaH kAraNAtpunarnAmAdikalpanArahitaM jJAnaM pratyakSamiSyate ityAha / zabdarahitetyAdi / zabdena nAmajAtyAdimato vAcakena DitthAdinA rahitaM svalakSaNaM puruSagavAdikaM heturyasya pratyakSasya tattathA / tasya bhAvastatvaM tasmAt / atha zabdarahitasvalakSaNahetukaM pratyakSaM kutaH siddhamityAha / uktaM cetyAdi / yathAhi vahnau dhUmo janyajanakasaMbandhasaMcaddha uttarabhAvena bhavati evaM nArthe janyajanakasaMbaMdhasaMbaddhA zabdA uttarabhAvena santi / etena tadutpattisaMbandhaH samarthayornAstItyAcaSTe / sa evArtha AtmA yeSAM zabdAnA te tadAtmAnaH anena tAdAtmyasaMvandho'pi nAstItyAha / tasminniti / arthe pratibhAsamAne pratyakSeNa paricchidyamAne pratibhAseran pradIpyaran zabdA iti / ayamabhiprAyaH / dvividho hi saMbandhaH saugatAnAM tAdAtmyalakSaNastadutpattilakSaNazca / tatra tAdAtmyalakSaNo vRkSatvaziMzapAtvayoriva / tadutpattilakSaNastvagnimayoriva / zabdArthayordvividho'pi saMbandho'pi na ghaTate / tathAhi na tAvattAdAtmyalakSaNaH / tAdAtmye hi zabdArthayoH zabdo vA myAdartho vA na dvayam tathA zabdArthayostAdAtmye kSurikAmodakAdizabdoccAraNe mukhapATanapUraNAdiprasaMgo na ca dRzyate / tadutpattilakSaNo'pi na ghaTate / yataH keyaM tadutpattirnAma hai / kiM zabdAdarthotpattirAdvA zabdotpattiH ? / yadi zabdAdarthotpattiH syAttadA vizvamadaridraM syAddhiraNyAdizabdoccAraNAdeva tadutpatteH / nApyarthAcchabdotpattistAlvAdikAraNakalApAttadutpatterdarzanAt / kiMca ye kilAtItA rAmarAvaNAdayoAsteSAmidAnImabhAvAtkathaM rAmarAvaNAdikaH zabdorthamantareNa pravartitumarhati / tasmAdartha zabdasya na kathaMcanApi saMbandho'stIti na zabdAkAro vijJAne pratibhAsate / tathA yo'pi cArthena vivakSA janyate vivakSayA ca zabda iti / vivakSayA kAryakAraNabhAvaH zabdArthayorabhyupagataH so'pi saMnyavahArArtha na tu tatvataH / tataH zabdArthayoH

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nyA. pra. vR0 35] (90) / 1 saMbandhAbhAvAjjJAne gRhyamANe'rthe zabdAkArasya jJAne'pratibhAsanAnnirvikalpakameva pratyakSaM pramANam / pratyakSapRSThabhAvI tu vikalpo gRhItagrAhitvAdapramANam / tathA hi / pratyakSaparicchinna evArtho vikalpena vikalpyate'to gRhItagrAhI / paraM yatrArthe pratyakSapRSThabhAvI vikalpa utpadyate tatraiSa pratyakSasya prAmANyamiti vijJeyam / tatvavRttiriyam / vyavahArastvevam / yathA rUpamAtragrAhIndriyajJAnamutpadyate / tena ca rUpasaMtAnamAtraM pravRttiH viSayIkriyate / tena teSu rUpakSaNeSu dvitIyAdiSu saMnyavahAra iti / tadityanenetyAdi / yadA yacchabdena nirdiSTaM tasya parAmarzaH saMsparzaH pratyakSamityatra tatpuruSastAvaddRSTo'taH sa saMpradarzito vRttikRtA / avyayIbhAvo'pyadRSTa evAtastaM sUtrakAra upadarza - yati / akSamakSaM pratItyAdinA / nanvevaM sati pratyakSo ghaTaH pratyakSA sATiketi na syAt / ucyate / pratyakSaM jJAnahetutvAtsA'pi so'pi vA pratyakSaH / pratyakSe'yupacArAtpuMstvaM strItvaM vA syAtpratyakSazabdasya | AhetyAdi / viSayasAmarthyAdapIti na kevalaM svapnAdau nirmocaramabhyudyata ityarthaH / tadihArthasyApi jJAnakAraNatvAdyathA jJAnaM pratyakSamityuktaM tathA pratyarthaM cetyapi vaktuM yuktamiti preryArthaH / ubhayorapi sAdhAraNa sAdhAraNatvaM bhAvayati tathA hItyAdinA / atha kimarthamindriyavijJAnasya heturna bhavatItyAha arthastviti / manovijJAnasyApIti saMkalpajahRdayajJAnasya tathA mAnasaI pratyakSasyApi tretyarthaH / atha yadyasAdhAraNamindriyamarthastu sAdhAraNastathA'pi kimitya sAdhAraNenaiva vyapadezaH kRto na sAdhAraNenetyAha / asAdhAraNena ceti / vyapadezasya bhaNanasya vRttiH pravRttiH kva ? / yathetyAha / bherItyAdi / bherIzabdotpattau bheryasAdhAraNaM kAraNam / tatra hi puruSaprayatnanirvartho vAdanAdiko vyApAro'sti / na hi tayA kevalayA zabdo janyate / tathA kSitisalilapavanAdInyapi kAraNAni santi yavAGkurotpattau / kiMtu na teSAM vyapadeza: sAdhAraNatvAdanyasyApi yugandhayaGkarasya niSpAdane samarthatvAtteSAM yava iti cAsAdhAraNam / atastenaiva vyapadezastadvayapadizyata iti tatpratyakSajJAnam / AhetyAdi / taditi manovijJAnAdi / aneneti procyamAnena pratyakSalakSaNena kuto na saMgRhItamiti ceducyate / akSairvyapadezAdakSAzritasyaiva grahaNAttatazcAkSAzritasyaivendriyavijJAnasya pratyakSazabdavAcyatA syAt na manovijJAnasvasaMvediyogijJAnAnAm / teSAmakSAnAzrayatvAt / teSAM cAgrahaNe'nyApi lakSaNaM syAt / ata evAha iti kathamiti / vyApnotItyevaM zIlaM yasya tadyApi / Nin | tasya bhAvo vyApitA / vyApakatvamityarthaH / avyAptirapi lakSaNadoSa evokta iti preryArthaH / ucyata ityAdi / arthaparicchedakatvena sAkSAtkaroti yajjJAnaM tadarthasAkSAtkAri / tasya grahaNAt / arthArthasAkSAtkArigrahaNe manovijJAnAdeH kimAyAtamityAha / manovijJAnAderapi / na kevalamindriyavijJAnasyetyaperarthaH / tadavyabhicArAdarthasAkSAtkAra vyabhicArAt / taditi manovijJAnAdi / nanvevamartha sAkSAtkAri vijJAnaM pratyakSamityAyAtam / akSamakSaM prati vartata iti samAsazca sUtrakRtpradarzitendriyajameva jJAnaM viSayIkaroti tataH kathamarthasAkSAtkArijJAnajhaNe'pi manovijJAnAdeH sagrahaH syAdityAha / laukikaM tvityAdi / indriyAzritameva jJAnaM nyAyapravezavRttipatrikA

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pArzvadevakRtA-- [nyA. pra. vR0 36 lokarUDhaM na manovijJAnAdi / atastadevAzrityAvyayIbhAvaH pradarzitaH / tarhi manovijJAnAdiH svarUpaM pradarzyatAm / naivamanyato'kseyamata evAha kRtaM prsnggenetyaadi||adhunaanumaanaavsrH| tatra yadyapi dvividhamanumAnaM svArthaparArthabhedena tathApi sAdhanAbhidhAnena parArthAnumAnaM prAguktam / idAnI svArthAnumAnamucyate / tatra zabdAtmakatvAtparapratipattinibandhanaM parArthamucyate / svapratipatti. nibandhanaM tu jJAnAtmakaM svArthamiti / nanu tarhi yaH zabdoccAraNaM vinArtha na pratipadyate tasya zabdAtmakamapyanumAnaM svArtha prApnotyAtmapratItyartha zabdasyoccAraNAducyate / Atmapratipattaye sarvadeva yadupayujyate tatsvArthamucyate / zabdAtmakaM tvAtmapratItaye na sarvadopayujyate kiMtu parArthamapi taduccAryate / ataH parArtha zabdAtmakam / svArtha tu jJAnAtmakAmati / anumitiranumAnamityanenApyanavabodhAkhyaM phalamanumAnazabdavAcyamuktaM tatkimityAha / taJca liGgAdarthadarzanamiti / tatra liGgacate gamyate'nenArtha iti liGgam / lInamartha gamayatIti vA liGgam / pRSodarAditvAnnipAtyate liGgazabdaH / tasmAdarthyata ityartho vahnayAdistasmin |dRssttidrshnN jJAnamarthadarzanam / kiMlakSaNaM punarliGgamityAha / liGga punastrirUpamiti / rUpazabdo lakSaNavAcI / tatastrirUpaM trila. kSaNamityarthaH / tadayaM bhAvArthaH / sAdhyAvinAmAkniH pakSadharmatvAditrirUpayuktAtkAryasvabhAvAkhyaliGgAghadarthe sAmAnye sajAtIyAnugate vijAtIyavyAvRtte vahnayAdau jJAnamagniratretyAdirUpamutpadyate tajjJAnamanumAnajJAnam / tatrApi prathamaM liGgajJAnaM bhavati taduttaraM ca lihAllivijJAnaM syAditi vijJeyam / tatra sAmAnyena sAdhyAvinAbhAvitvasmaraNajJAnaM yattalijJAnam yathA dhUmaM pratyakSeNa gRhItvA sarvatrAyaM vahnija iti smaraNam / viziSTadezAdisaMbandhena yadudeti yathA'trAyaM dhamo vahina iti vahniratrAstIti vahnivizeSajJAnaM talliGgijJAnam / tathA svabhAvahetAvapi prathamaM sAdhyAnantarIyakaM sAdhanaM smartavyam / yathA kRtakatvaM nAmAnityatvasvamiti tadetatsAmAnyasmaraNaM liGkajJAnaM sAmAnyena smRtamathai punarvizeSe yadA yojayati yathedamapi kRtakatvaM zabde vartamAnamanityasvabhAvameveti tadA viziSTasya zabdagatakRtakatvasyAnityatvasvabhAvasmaraNamanumAnajJAnam / nanvanumAnalakSaNamekenaivodAharaNena caritArtha syAtkimityudAharaNadvayaM dattamityAha / udAharaNetyAdi / vastuna. sattAyA vidheriti yAvat / sAdhanaM siddhinizcayo bhavati yakAbhyAM to vastusAdhanau vastugamako kAryasvabhAvAkhyau tau tathA / tau ca to hetu ca / tato vastusAdhanau ca tau tau ca tayordvayaM tasya khyApanArtha dvAveva vastusAdhanau het anyastvanupAlambhAkhyo yo granthAntareSataH sa pratiSedhahetureveti kathanArtham / nanu sopIha kimiti nokto yAvaddhetudvayasyaivaha carcA kRtaa| satyam / evaM manyate / svabhAvahetoranupalabdhe pRthakkaraNaM kRtam / granthAntareSvapi yatatpratipatrabhiprAyavazAt / pratipattA hi svabhAvahatau vastupratipattyadhyavasAyI / anupalabdhau svabhAvapratipatyadhyavasAyIti / paramArthatastu pratiSedhyasyAbhAvavyavahArayogyatA vastubhUtavai pradezasya sAdhyA / yataH kevalaM bhUtalaM. tajjJAnaM ca ghaTAbhAvasya svarUpaM nAparo bhAvaH kazcidityataH

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nyA. ma. vR0 36 ] nyAyapravezavRttipatrikA svabhAvaheturevAyam / ata ihAnenAMzena svabhAvahetAvantarbhAvaM kRtvA hetudvayasya kAryasvabhAvAkhyasya carcanaM kRtamiti / trividhAM vipratipattiM nirAkRtyAdhunA phalaviSayAM vipratipattiM nirAphurvanAha / ubhayatretyAdi / kathaM punaH pramANasya phale vipratipattiriti ceducyate / pramANaM karaNaM pramitikriyAM vinA na bhavati yathA chedanakriyAM vinA na parazuH karaNaM syAt / tatazca pramANAtprameyarUpAdau paricchityAdilakSaNena phalena pRthagbhavitavyam / yathA parazorvakSAdau cheye dvaidhImAvAdikaM phalaM pRthagityato mImAMsakenendriyaM pramANaM tasya vArthena saMgatirmanaso vendriyaiyoga ityAdi pramANamiSyate / arthavivodhazca phalam / hAnopAdAnAdikaM ceti / tena pUrva pramANamuttaraM phalamiti saMpadyate / tathA naiyAyikAdayo'pyevaMbhUtameva pramANaphalamicchanti / tadeSAM pratyakSaviSaye phalavipratipattiH / anumAne tu vipratipattiryathA liGga pramANaM jJAnaM phalam / jJAnaM pramANa hAnopAdAnaM phalamiti / tAM nirAkaroti / kuta iti vitarkasyAyamarthaH / pratyakSamanumAnaM ca pramANam / tacca sAdhakatamatvAtkaraNarUpam / phalaM ca paricchittyAdikaM tatsAdhyatvAtkarmabhUtamanayozcAnyatvaM suprasiddhamiti kutaH kasmAttadeva jJAnaM phalaM nArthaparicchittihAnAdikamityAcArya Aha / adhigamarUpatvAt / arthaparicchittisvarUpatvAtpratyakSAnumAnalakSaNasya jJAnasya / atastadeva jJAnamarthaparicchittirUyaM pramANaphalam etadeva bhAvayati tathAhItyAdinA / paricchedarUpamevArthapratIti janayadeva saMjJAnamutpadyate / na cArthaparicchittirUpAjjJAnAtphalaM pRthak kiMcidastyata evAha / na cetyAdi / arthaparicchedaM vinA'nyAdbhinnaM jJAnasyArthaparicchittirUpasya phalamityeva na kiMtu tadeva paricchittirUpaM jJAnaphalaM kuta ityAha / bhinnAdhikaraNatvAditi / bhinnamadhikaraNamAzrayo yasya phalasya tattathA / tasya bhAvastatvaM tasmAt / ayamarthaH / jJAnAcatiriktaM yayucyate phalaM hAnopAdAnAdikaM tadA tatphalaMpramAtureva myAnna jJAnasya / tathAhi jJAnena pradarzite'rthe hAnAdikaM tadviSaye puruSasyaivopajAyate / ato hAnAdikasya minnAzrayatvAnna phalatvaM mantavyamityAdi bahu vaktanyam / ata evA'ha / atretyAdi / atha kimihaitAvatA tAtparya sthitamityAha / sarvayetyAdi / api tu ta eva phalo evaM manyate / arthaparicchedakatvena vijJAne ucyante / svaviSayanizcayajanakalve sati samApta: pramANavyApAra ityarthaH paricchittireva phalaM na hAnAdikamiti / AityAdi / tadbhAvAmimatayorapi pramANAbhAvenAbhimatayorityarthaH / yadi pramANAbhAvaH syAttadAnIM bhavatu cetpramANaphalasadbhAvaH sthitaH kimapareNa kAryamityAha / pramANAbhAve ceti / atreti preyoM savyApAretyAdi / vyApAro nAma pramANasya nIlAdivastumAhakatvam / tato vyApArayuktasya pramANasya yakA khyAtiH pratItirarthasAdRzyaM jJAnasyA'rthAkAratA / tasyAH pramANatvamiti viSayasyArthIkAro yasya jJAnasya tattathA / grAhakAkArasyati / ayaM gRhNAtIti prAikam / pratyakSAdijJAnaM tasyAkAraH sAdRzyamarthena saha / tasya ko'rtho'rthena saha yat grAhakasAdRzyaM tasya pramANatA / tathAhi / yasmAdviSayAdvijJAnamudeti tadviSayasadRzameva mavati / tathA nIlAdutpadyamAnaM nIlAzAmityato'

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(80) pArzvadevakRtA--- [nyA.pra.0 17 rthasArUpyamasya pramANamarthaparicchittizca phalAmiti / anye vityAdi / saMzcAsau zobhanavAsI vyApArazcetyarthaH pramANaphalayormadhye pramANaM prati yA vyavasthA naiyatyaM tatkAritvAdvyApArasya pUrvopavarNitarUpasya zobhanatvam / tasmAdidamatraidaMparyam yathA pratyakSasyArthapramitiH phalaM na hAnopAdAnAdikamarzakArazca pramANaM nendriyAdikam / anumAnasyApi pramitiH phalamakArazca pramANamiti adhunetyAdi / arthAntara iti / antaraM vyavadhAnaM vizeSazcocyate / atra ca vizeSArtho'ntarazabdo grAhyaH / grahaNakavAkyamiti / gRhyate saMgRhyate'rtho'neneti grahaNam / karaNe yuT svArthe ca kan / tacca tadvAkyaM ca grahaNakavAkyam / saMpiNDitArthagrAhakavAkyamityarthaH / zabdarUpamiti / zabdena ghaTo'yaM jalAharaNakSamoyamityAdyanta lparUpeNa ArUpitam / saMzliSTaM saMyuktam / zabdArUpitam | tadarthasvalakSaNaviSayatvAditi jJAnamartha eva svalakSaNaM sajAtIyetakhyAvRttaM vastvarthasvalakSaNam / tamminnaviSayo yasya jJAnasya tattathA / tasya bhAvastatvaM tasmAt / anena ca pratyakSapRSThabhAvI vikalpo gRhItagrAhikatvAnna pramANamityAvedayati / anumAnavikalpastu pramANaM vijJeyo yato yatsAmAnyamanumAnavikalpapratibhAsikAraNavyApakasaMbaddhaliGganizcayadvArA yAtaM tattadezasaMbandhitayAnadhigatameva gRhyata iti gRhItagrAhikatvAbhAvAttadviSayo vikalpaH pramANam / svArthAnumAnajJAnaM hetupUrvakameva bhavati / atastadvipakSatvAttadAbhAsamapi hetvAbhAsapUrvakameva yujyate / ato dRSTAntAbhAsapadaparihAreNAnumAnAbhAsalakSaNamAha / hetvAbhAsapUrvakamiti / pUrvazabdaH kAraNaparyAyaH / tato hetvAbhAsaH / pUrva kAraNaM yasyAjJAnasya tattathA asiddhAdInAM svarUpam / tasminnabhijJo jJeyaH pramAtA / tasyAyamartho'nyutpannasya hetvAbhAsazravaNasaMdarzanAnantaramanumeye yajjJAnamutpadyate tadnumAnAbhAsamiti / uktAnAM nyastAnAM zeSamuddharitamuktazeSam iha dUSaNasya prAksAdhanAbhAse sAdhanazabdamupacarya sAdhanAbhAsaM vRttikRtA viSaya uktaH samyak sAdhanasya SayitumazakyatvAt / tatazca dUSaNalakSaNe sarvatra sAdhanazabdena sAdhanAbhAsameva vAcyam / pramIyate sAdhyate prameyamanena hetvAdineti pramANam / hetvAdivacanaM tasya doSaprakAzakamityarthaH / atha dUSaNAnIti bahuvacanaM kimartham ? / ekavacanameva nirdizyatAmityAha / bahuvacanetyAdi / ekamekaM prati pratyekam / na kevalaM sAmAnyenAzuddhaH prayoga ekameva dUSaNaM bhavati / kiMtu prayoge'zuddhe yAvantaH pratijJAdoSaduSTAstAvantyeva tadoSodbhAvanAni pRthagdUSaNAnIti bahuvacanena pratipAdyate sAdhanadoSo nyUnatvaM sAmAnyeneti / nyUnatvaM pakSAdyavayavAnAM yathoktalakSaNarahitatvaM pramANabAdhitatvAmati pramANabAdhitatvamiti yAvat / ayamarthaH / sAdhanavAkye'vayavApekSAyA nyUnatAyA atiriktAyAzca sabhAsadaH purato'bhidhAnaM yattatsAmAnyena dUSaNam / vizeSatastu pakSadoSodbhAvanamasiddhaviruddhAnakAntikaH doSodbhAvanaM dRSTAntadoSodbhAvanaM vA dUSaNamityetadevA'ha / pakSadoSaH pratyakSAdiviruddhatvamityAdi / prakAzanamityAdi / prakAzayatIti prakAzanam / ko'rthaH / prAnikapratyAyanamiti / prAlikA pratyAbhyAnte'vabodhyante pratyakSaviruddhatvAdikaM bAhyupanyastamartha yena vacanajAtena prativAdyupanyastena

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nyA. pra. vR. 37] pArzvadevakRtA tatprAznikapratyAyanam / vacanajAtamidaM SaNamiti yogaH / atha kimiti pratyakSaviruddhatvAdikasya pakSahetvAdidoSasyodbhAvanaM prAnikapratyAyanameva dUSaNamucyate / yAktodbhAvanamAtrameva kimiti na bhavati dUSaNamityAha / na tadbhAvanamAtrameveti / nanu vacanamAtraM niyuktikaM dUSaNam / kiMtvazuddhasAdhane vAdinAbhihite pratyakSaviruddhatvAdikaM sAdhanAbhAsadoSaM yuktikalApena kRtvA prAznikAnyadA pratyAyayati tadedamudbhAvanaM dUSaNaM syAdityarthaH / atha prAbhikapratyAyanaM dUSaNamityatrApi prAbhikapratyAyanavacanAnAM bahutvAiSaNAnAmapi bahutvaprasaMgaH / tata ubhayatrApi bahuvacanaM vaktuM yujyate ityAha / sAmAnyetyAdi / dUSaNajAteranatikramastasmAjjAtAvekavacanaM saMvRttamityarthaH / jAtitvAditi / jAtizabdaH sAdRzyavacanastato duSaNasAdRzyAtsamyaksAdhane'vidyamAnAsiddhatAdidoSodbhAvanAvacanAni dUSaNAbhAmAni / yathA bauddhenoktam yatkRtakaM tadanityaM yathA ghaTastathA ca zabda iti / atra bhaTTaH prAha / kiM zabdagataM kRtakatvamupanyastaM hetutvena ? uta ghaTagatamubhayagataM vA ? / yadyAdyaH pakSastadayuktam / zabdagatasyAnityatvena vyApteranupalambhAdasAdhAraNAnaikAntiko heturiti / atha ghaTagataM tadA tacchabde nAstItyasiddhatA hetoH / athobhayagataM tadasat / martAmUrtayorekadhamatAyogAn / etatsarvaM dUSaNAbhAsam / kathamiti cedbhUmAdiSvapyevaM vaktuM zakyatvAdeko'numAnAbhAsa eva syAt / tathA hyagniratra dhUmAdyathA mahAnasa ityatra vikalpyate / kimotizabdanirdiSTaparvatakapradezAdigatamo'gnisAdhanAyopAdIyate uta mahAnasagataH / yadi parvatAdigataH so'gninA na vyAptaH siddha ityasAdhAraNAnakAntiko hetuH / atha mahAnasagatastadA nAsauM parvataikadeze vartate / na dhanyadharmo'nyatra vartata iti prasaMgAdityasiddho heturityevaM samyaksAdhane'bhUta. dopodbhAvanaM dUSaNAbhAsamevAta evA''ha / saMpUrNasAdhane nyUnatvavacanamityAdIti / kimityetAni dUSaNAbhAsAni yAvatA samyagdRSaNAnyapi kimiti na bhavantItyAha / na obhiriti / anenaiva hi yasyAdebhirazuddhapakSAdivacanaiH kRtvA parapakSaH parAbhyupagamaH zuddhapakSAdisvarUpo duSTaH katuM zakyate vAdinA nirdoSatvAtparAbhyupagamasya / uparamyate sthIyate / tatsvarUpati / tasya zAstrasya svarUpa svabhAvastatsvarUpaM tasya pratipAdanAyeti / anvayavyatirekalakSaNeti / sAdharmyavaidharmyavacchuddhasAdhanaprayogasya lakSaNAbhidhAyakasyetyarthaH / idAnIM zAstramupasaMharannAzIrvAdamAha / nyAyetyAdi / iha jagati nyAyapravezakaM vyAkhyAya mayA yatpuNyamAptaM prAptaM tatra puNati surabhIkaroti punAti vA pavitrIkaroti AtmAnamiti puNyaM zubhakarma tena yatsukhaM tasya rasaH prakarSAvasthA taM labhatAM prApnuyAt / bhavyo muktigamanayogyo jano loka iti / iti nyAyapravezapaJjikA samAteti // nyAyapravezazAstrasya sadvRtteriha paJjikA / svaparArtha dRSvA spaSTA pArzvadevagaNinAmnA //

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nyaayprveshvRttiptrikaa| [cyA pra.pU. 37 graharasarudairyukte vikramasaMvatsare'nurAdhAyAm / kRSNAyAM ca navamyAM phAlgunamAsasya niSpannA / / nyAyapravezavivRteH kRtvamA paJjikAM yanmayAvAptam / kuzalamiha tena loko lamatAmavabodhaphalamatulam // yAvallavaNodanvAnyAvannakSatramANDito meruH / khe yAvazcandrArko tAvAdayaM paJjikA jayatu // zubhamastu sarvajagataH parahitaniratA bhavantu bhUtagaNAH / doSAH prayAntu nAzaM sarvatra sukhI bhavatu lokaH // iti zrIzIlamadrasUriziSyasugRhItanAmadheyazrImadvanezvarasariziSyaiH sAmAnyAvasthAprasiddhapaNDitapArzvadevagaNyabhidhAnavizeSAvasthAvAptazrIcandrasUrinAmAbhiH svaparopakArArtha dRSTvA viSamapadabhaJjikA nyAyapravezakavRtteH paJjikA parisamApteti //

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Notes. T1.5. lius74-A question arises: Was the Nyayapraves'a called 'par' P. 1 Title because Haribhadra's work was a 'f' i.e. a commentary on 78' and II 1.3 or was it already known as 'z' and consequently Haribhadra calls his own work''? The latter would seem to be more probable, because Haribhadra speaks of the passages of the text of the Nyayapraves'a as 'Fla' on which he is writing his commentary. The problem of the original title of the work seems upaffected by this fact. For the exact title of the work see Principal V. S. Bhattacharya's Introduction to Nyayapraves's Part II p. xi (G. 0. S.), Prof. Tucci's article in J. R. A. S. January 1928, p 7, and my own observations thereon contained in the Introduction of this book. Panjika speaks of ur altas a' gle' and aleo as a ' ' (cf. " U gausia aan dia faj gre XTA 1891 derat " and "ailera pa Hola STEHT F1474:"-Panjika p. 38 a.). 11 1-2 2198 cgui 294, etc. Demonstration and Refutation together with their Fallacies are useful in arguing with others; Perception and Inference together with their Fallacies are useful for one's own illumination. The rest of this book is an exposition of this fundamental text. 1. 3. xla Question:-Is it the author's own short statement of the giarening: Science of Logic, or is it an older text wbich he is going to inake the basis of his work ? While a summary at the end of a chapter by the author himself is not unknown (see e. g. Fallast of Jayanta ), such a thing at the beginning would be surprizing. The author of the Yrtti, and following him that of the Panjika, discuss the question why this couplet is placed at the beginning of the work, thereby apparently implying that the couplet is unquestionably the author's own. Such an implication, however, does not seem to have been intended. For, all that the commentators discuss is why should the S'loka

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nyA. pra. vR. P. 9, 13. 1. 4. 2 be placed at the beginning?-a question which can be raised and discussed irrespective of the question of the authorship. Even if the S'loka be the author's own, it may still well be a summary of a logical doctrine which was older, and so it sems to be. The question which is really important is not that of the authorship of the S'loka, but that of the date of the logical doctrine which it formulates, and this was demonstrably older. zrI sarvajJAya namaH -- This ' sarvajJa' should be understood to be jina and not buddha ; for Haribhadra is a Jains. samyagjJAnasya &c. v. 1. samyaGnyAyasya - the reading of Panjika. It is remarkable how the Bauddhas and the Jainas have made a common property of the science of Logic. 11 6-7 racitAmapi satprajJaiH &c. Haribhadra seems to be aware of older commentaries on the nyAyapraveza, to some of which he refers in the course of his own Vrtti. Read--- ityato for iti / ato. pravRttyarthamiti. Construe: pravRttyarthamAdAvupanyAsa iti . 1. 13. 1. 14. 1. 15. nArabdhavyamiti &c. The possible anupanyAsahetus which a 'para' might raise are three :-- ( 1 ) ( 2 ) (3) Because the work is useless ( prayojanarahitatvAt ) Because there is no such Shastra of nyAya or logic (nirabhidheyatvAt ) Because it is a hotchpotch of unconnected matters. ( asaMbaddhatvAt ). 1. 16. kAkadantaparIkSAvat: A stock illustration, which is here given as one of nirabhidheyatva and not prayojanarahitatva ( ' tathA nirabhidheyatvAt kAkadantaparIkSAvat - Vrtti) as done by Dharmottara, who like many other Indian writers, says "kAkadantaprayojanAbhAvAt..." ( N. B.T. ) Panjika supports the vRtti ( see below ). 17. daza dADimAni &c. " loke hyarthavanti cAnarthakAni ca vAkyAni dRzyante / arthavanti tAvat devadatta gAmabhyAja zukAdaNDena devadatta gAmabhyAja kRSNAmiti / anarthakAni daza dADimAni SaDapUpA: kuNDamajAjinaM palalapiNDaH...... / " Patanjali's M. Bhasya I. 1. 3. under vRddhirAdaic N. S. p. 140; also " laukikAni vacanAnyupapannArthAni anupapannAni ca dRzyante / yathA devadatta gAmabhyAja ityevamAdIni daza dADimAni SaDapUSA ityevamAdIni ca /

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11. 19-20. GET S'abara-Bhasya. (Ch. Ed. p. 10); and "agte Tri Stiaana ega:afcenfe alieau"--Bhamaha's Kuvpalamkara IV.8. Of the four well-known aga or points relating to the composition of a book viz. aru*17, art , szaland #ara, the first is not mentioned here probably because, according to Buddhism and Jainism unlike Brahmanism, any reader who feels interested in the subject is an adhikArin . Of the other three, abhidheya and prayojana are mentioned expressly, and art by implication. Read " Haya gaya Alatal aj TATA" cf. " anti1793tamahalaangaa sala" (N.B.T.); also, "are esta a facukanaating 777FIRAT : Pisalar" Mim, S'I. Vart. 1-18. +++99891aThe portion shown as missing in the Ms. is probably "mai ". Thus, Rilar sadha: a7......79:--'-13' ( from fat ) is the science of the determination of truths {" nitarAmIyante gamyante-gatyarthAnAM jJAnArthatvAt-zAyante arthA anityatvAdayo'neneti "). But I think the word '-419' as used for the Science of Logic is very significant: made up of the prefix f-down, and the noun from the root to go, it clearly points to the logical process of descending from the general to the particular, thug corresponding to Deduction' (de-down, and duco-I lead.). The word 'fanta (conclusion) tells the same story. lyre--The author of the Paajika does not think that is a meaningless addition made by Haribhadra simply for the sake of filling up the measure of the anustubh verae. In this view be is justified by the fact that lower down even in the prose passage Haribhadra speaks of ' nyAyapravezakAkhyaM zAstram, , E lasterere sila sa it." (Panjika) From this it would appear that the author of the Panjika knew the work as 'BITE! At the same time he says that this work of Te is a key of the FEI ("faceta ). It is, therefore, difficult to say whether the name of the work as known to him was 21494 (#) ora'. More probably it was ' ,' which he algo characterizes as ' n because Haribhadra has called his work ' vRtti' and refers to the passages of nyAyapraveza as 'sUtra' For raqam Enta read forreth,

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Qf1. P. 38b dada MITATTU etc.--Here are the four forpio' that is, excellences or supreme qualities of the perfect man according to tbe Jainas. ( 9 ) marfaery, here suggested by the word, 4546' () Faery, by 'a h' () 27419 maar, by 'fa' ( featcart ) and (*) qoidery, by ' A'. The press-copy prepared in the Baroda Office has this note on #491deg: "Here is a gap in the original palm-leaf MS. A leaf is wagting." The leaf (No. 4] perhaps contained further exposition of the four sifaris, and something elge also. But as it is, the passage "gora. Hajra ..." is quite connected and intelligible, and nothing seems wanting. Possibly the leaves were misnumbered, No. 4 being inadvertently omitted. (For further exposition of the atizayas, Eee my notes on syAddAdamaJjarI B. S. S. p. 3). 4F4safat etc. Objection :-This glorification of the author serves no purpose. What is the use of saying that the great Master is possessed of supreme qualities and is worshipped by gods and men, when what is really wanted is a proof of the trutbe contained in his work and not his glorification ? The aloka conveys no such proof: not the weat of those truths, for is produced by saray and not by a sloka ; nor sunmay, for the s'loka is not a mark from which one could infer those truths. It may possibly be argued that it is toe. But it is only connected with ite own signification, and is no proof of reality ( Rassic TENT: Nu is a technical term mostly of Buddhist logic meaning invariable concomitance. ) qdo Answer: The above objection can be answered in two ways; first, according to ' ' (Dharmakirti ); and secondly, according to raz, a commentator of Ngayapraves'a. " sterelasa:... " in the Vrtti (p. 9 11. 12-14) is according to mari'; that which follows, "SETI......91979:" (II. 14-19), is according to araz. (1) According to tari, such absolate knowledge or conviction of truth is not necessary. Even Ar ( suspicion or hope ) that the work may contain some truth should suffice to induce an earnest seeker after truth to read it. Thus, the purpose which the s'loka is intended to serve is to create such a dir, and be it noted that, as Dbarmottara (commentator of Dharmakirti': Nyayabindu ) observes, fiqzr is sufficient for safer

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(" saMzayAca pravartante / arthasaMzayo'pi hi pravRtyAm / prekSAktAmanasaMzyo nivRttyakam / " N.B.T. p. 3.). (2) arcaTa answers the objection differentiy. He thinks that the T is already there, even prior to the reading of the sloka, so that the sloka has not to create it. (" zAstrazravaNAt prAgapyevaM saMzayo jAyate yaduta kimapyatra nirUpayiSyate ityataH sNshyjnnaarthmaadivaakymyuktm|"). The a'loka, however, provokes the reader to raise all sorts of objections and thus creates an opportunity for answering them and thereby for drawing him unconsciously into the study of the science of Logic. P. 38b (vaiyAkaraNAdi.)...+sarvasyaiva hi zAstrasyatyAdi siddhArtha siddhasaMbandhamityAdIti ca-The reference is to "sarvasyaiva hi zAstrasya karmaNoM vApi kasyacit / yAvat prayojanaM nAtaM tAvat sat kena gRhyate" (P. M. Mim Sloka Vartika i. 12) and siddhArtha jJAtasaMbandhaM zrotuM zrotA pravartate / zAstrAdau tena vaktavyaH saMbandhaH saprayojanaH // (Ibid. i. 17.) Thus the passages occur in the S'loka-Vartika of Kumarila, which is a work of the school of Purvamimamsa. In the Panjika, bowever, they are cited as giving the opinion of "vaiyAkaraNAdi "-"Vaiyakaranas and others,"-probably because the substance of the passages can be traced to earlier writers, especially to Patanjali, the author of the Vyakarana Mahabhasya. (siddha zabdArthasaMbandhe I. 1. N.S.ed. p. 55.) P. 399 anupanyAsahetUneva.--These have been fully Eet forth in the Vrtti (see supra). For the three Kinds of lika (" anupalabdhiH svabhAva kArye ceti--N.B.) according to Buddhist logicians, see Nyayabindu Part II and its tika. svabhAvahetu is a hetu which is bound up (pratibaddha ) with the sAdhya essentially; kAryahetu is one which is bound up with the per causally; and sigurarea is one consisting of negation, where non-appearance is the ground for inferring non-existence. yathA saprayojanamidam etc.--Two inferences are set forth: one based on a svabhAvahetu and the other on anupalabdhi (1) saprayojanamidam ArabhmaNIyatvAt tadanyaziSTaprayuktaghaTAdisAdhuzabdavat . This is an inference based on svabhAvahetu, ArabhmaNIyatva being essentially bound up with saprayojanatva; for, to do is always to do for a purpose. (2) idamanArambhaNIyam prayojanAbhAvAt here anArambhaNIyatvAbhAva-ArambhaNIyatva 18 vyApya and prayojanabhAvAbhAvaH ayojanavattva is vyApaka. If the vyApaka is absent, vyApya is absent too, or as the logicians graphically put it, when prayojanavattA, the vyApikA, retires, she retires along with ArabhmaNIyatva,

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the vyApya. "nArabdhavyamidaM prayojanarahitvAt unmattavAkyavat " of the Vrtti is a case of vyApakAnupalabdhi (prayojanAbhAva ) involving vyApyAbhAva ( ArabhmaNAbhAva ). P. 39b nArabdhavyamidam ete-there are two more hetus pointing to the same con clusion: nirabhidheyatva and asaMbaddhatva. kAkAnAM hi dantA eva na vidyante-~see supra. Here given as an example of nirabhidheyatva. " kAkAnAM hi dantA eva na vidyante," (Paijka). In the absence of the initial sloka-- sAdhanaM dUSaNaM caiva "-which is really the fundamental sloka, the whole treatment of pakSa, hetu, dRSTAnta and their AbhAsa: would have been lost in the air (nirabhidheya ). Moreover, it would have been irrelevant (asaMbaddha ). nyA. pra. tatra pakSAdivacanAni sAdhanam---'sAdhana' the first word in the fundamental P. 11. 4. verse defined. Mark: not the hetu alone, but the whole body of Inference consisting of the statement of pakSa, hetu and dRSTAnta is here called 'sAdhana', nyA. pra. vR. P.10 1. 6. sAdhanam--Explained in three ways (1) sAdhyate'neneti sAdhanam (karaNe). (2) siddhiH sAdhanam (bhAve ). (3) sAdhayatIti sAdhanam ( katare ). 1. 8. viSayazcAsya etc.-What is the viSaya of the sAdhana, that is to say, what is it that it proves ? Answer: dharmaviziSTo dharmI. Not the dharma alone, e.g. vahni, nor the dharmin alone e.g. parvata, but dharmaviziSTa-dharmin 8.9. vahniviziSTa parvata. ll. 8-9. sAdhanadoSodbhAvanAni dUSaNAni. dUSaNama-(1) dUSyate'neneti dUSaNam (2) dRSayatIti dUSaNam . Since, as stated above, the sAdhana consists of pakSa, hetu and dRSTAnta, the dUSaNas may be accordingly (1) pakSadUSaNa, (2) hetudUSaNa and (3) ghyantadUSaNa. 1. 8. viSayAzcAsya &c.--The dUSaNa or attack is directed againet sAdhanAbhAsa and not sAdhana; for, sAdhana cannot be hurt if it is a real sAdhana ic.capable of proving what it undertakes to prove. 1. 11. nanu vakSyati &c. If as you say the target of sUSaNa is sAdhanAbhAsa and not sAdhana, how is it that the author Bays " sAdhanadoSodbhAvanAni dUSaNAni" (nyA. pra. p.81.3)? Answer : By sAdhana in that passage is meant not the art that proves, buf the arta that claims to provethus, that which the other party has put forward as 'sAdhana',

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although in reality it is only a sAdhanAbhAsa, is an object of dUSaNa. 'sAdhanAbhAsa' has after all the look of sAdhana. 1. 15, sAbhAsazabdaH &c. 'sAbhAsa' in the verse goes with both sAdhanaM and dUSaNaM. Thus, we have sAdhanAbhAsa and dUSaNAbhAsa , in addition to sAdhana and dUSaNa, to be treated in this work. 1. 16. sAdhane. sAbhAsaM dUSaNaM (ca) sAbhAsam / sAdhanAbhAsas are:-(1) pakSAbhAsa, (2) hetvAbhAsa' And (3) dRSTAntAbhAsa. dUSaNAbhAsas are, as the N. Pr. says, abhUta-sAdhanadoSodbhAvanAni.i.e. allegations of doSas in the sAdhana (=pakSa, hetu, dRSTAnta) which are not real. patrikA. P. 39b. atha dudhiriti-Note on the long U in dUSaNam . nyA. pra.dR. P.101.19. parasaMdide &c. -paraprAnika, the questioner, the other party. 1. 21. iyaM tAdarthe caturthI-In the case of 'yUpAya dAru, the example given in the yrtti, the relation between the two greits is that of the substance and the article made of it. Applying the parallel to the case in hand, the inferential knowledge which we convey to the other man will be the substance of which his new consciousness will be made. 1. 23. parasavitphalatvAta tayoH-I was inclined to read a-parasavitphalatvAt tayoH which gives the reason why pratyakSa and anumAna were not said to be 'parasaMvide.' In that case, the pronoun tayoH would stand for pratyakSAnumAnayoH. As it stands, however, in the reading parasaMviphalatvAt tayoH, tayoH will stand for ' sAdhanadUSaNayoH', giving the reason why sAdhana and daSaNa gre 'parasaMvide.' But this does not account for 'eva' and the explanation wanted is why sAdhana and dUSaNa alone are parasaMvide and not pratyakSa and anumAna, Inspite of this defect in the reading as it stands, I have refrained from subtituting the conjectural reading, because lower down in the yrtti, I notice another looseness of thought with which the present should be kept in harmony: compare "pratyakSAnumAne evaM sAbhAse AtmasaMvide AtmAvabodhAya, na sAdhanadUSaNe / AtmasaMvitphalatvAt tayoH / " (p. 111. 12) where tayoH stands for the former pratyakSAnumAnayoH and not the latter sAdhanadUSaNayoH. nyA. pra. vRtti. pratyakSam-Its meaning traced; akSamindriyaM tatazca pratigatamakSaM pratyakSam kAryatvenendriyaH P11. prati gatamityarthaH-prati (gatam) gone towards, and akSa-sense. Hence pratyakSa% that which is related to the indriya as its effect. pratyakSa pramANa will

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be defined later on. See N.Pr. p. 7. 11. 7-9. anumAnam--Its meaning traced: 3 after, 4174-that by which something is determined. 34TR is that by which something is determined after (1) pakSadharma, that is the presence of the hetu as a dharma of the pakSae. g. of dhUma in the parvata, is apprehended, and (2) the saMbandha of the hetu with the sAdhya--that is, what is called vyApti--is recollected ( pakSadharmagraNa-saMbandhasmaraNa-pUrvakam '-vrtti.). The first corresponds to the minor and the second to the major premise of Aristotelian logic. paJjikA. liGgarUpasya dharmasya etc. Two ways of solving the compound ' pakSadharma P. 408 grahaNasaMbandhasmaraNapUrvakam': (1) pakSadharmasya hetohaNaM ca, (etat-) saMbandhasmaraNaM ca, (2) pakSadharmasya grahaNaM ca saMbandhasya ( sAdhyasAdhanayoravinAbhAvarUpasya ) smaraNa ca. panikA. vakSyati ca trirUpAdityAdi nanvetat dharmottarIyam &c. Panjika notes that 'trirUpAlikAP. 40b likini jJAnamanumAnam ' quoted in the vrtti (nyA. pra. kR. P. 111. 5) as the definition given by the author of the N. Praves'a is really the one given by Dharmottara, the definition in N.Praves'a being " anumAnaM liGgAdarthadarzanam / likaM punanirUpamuktam". (N. Pr. P. 7, 11 15-16). But says the Panjika, the difference is only one of language, and the two definitions are substantially the same. We may add that the exact language in the text of the Nyayabindu by Dharmakirti and its commentary by Dharmottara is as follows " tatra svArtha trirUpAlikAdyadanumeye jJAnaM tadanumAnam" ( N. B. ) trirUpAlikAdyajjAta jJAnamiti" ( N.B.T.). nyA. pra. vRtti " vakSyati ca kalpanAjJAnamarthAntare pratyakSAbhAsam". "viSayazcAnumAnasya sAmAnyamiti "-- P.11 1. 6 According to the Buddhist, what modern psychology calls paJjikA 'sensation' is the only true pratyakSajJAna, and what it calls P. 40b perception ' ( such as ghaTajJAna, paTajhAna etc. ) is not pratyakSa but TEEN , inasmuch as in it the stuff of sensation in transfigured into the perception of ghaTa, paTa etc. by our own mental activity ( kalpanA). This activity ( kalpanA) consista in giving a name, a class etc. to the real object of pratyakSa. Thus, what the Brahmana Naiyayika calls nirvikalapaka (or niSprakAraka) jJAna is according to the Buddhist the only real pratyakSa, savikalpaka (or saprakAraka) jhAna being pratyakSAbhAsa. f. pratyakSamapi sadvastu saMsparzaniyatavratam / vikalpAropitAkArasAmAnyagrAhakaM katham // -Quoted in the purvapaksa, N. Manjari p. 30.

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Fo1. . SAAT &c.--The Buddhist does not believe in any each perP. 11 I, 10. manent psychic entity as 4 of the Brahmanas and the Jainas. His 0114-T is fonetiaa69:a flowing stream of con. Eciousness and its forms. patrikA tatra cisaM &c.-The Paijika thus distinguishes between citta and vaitta:P. 40b. the former is general consciousness, the latter particular con sciousness, that is to say, consciousness of the general form of a thing, and that of its particular character ( ar rasi BTAIFELITE In fanigay saam:). The point of the explanation is that the citta and the vaitta are not related as prakRti and vikAra (substantial cause and its product ) as maintained in certain bystems of Brahmana philosophy. The two are merely different kinds of ra, of which one can be said to be the cause of the other in the sense that one is an antecedent of the other, the causal relation being only their orderly sequence. No ma endures more than a moment; hence it is called ATM. sah, moreover, is not an abiding reality, but a flowing stream of past, present and future moments of $17. A. KE TANGLE TEL. (Hem. S'abd.) P. 418 deafd919XHIT HATT-The rejection of maat' ( =HTHata) is as old as Buddhism. But Gautama Buddha seems to have rejected it from an ethical motive, rather than on metaphysical grounds. Later Buddhists have supplied the required logic ( See Milindapazha etc.) T. 9. . Bfhildren and death. I cannot understand the retention P. 11. of the word 'Buch' of three in Buddhist logic except on the hypothesis that the Buddhists were building their Logic upon Brahmanical foundations and were unconsciously borrowing their language. 1. 12-13. Read : HTTGHa ga Tra traioi THT444 , 7 THG 1 BIG * facial Th: 1 See supra, RT. 51. I. P. 10. 11. 23 and Note thereon. 1. 13. 91 T &c.-. Criticism : If ena means that, as you say, ( see supra) why is the word ' T' used in one line and THAY

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10 1. 16. in the other ? The same word should be used in both the lines, either am or 43919. Answer: There is a difference between the two : '49' is for convincing another person (da); BThra is for convincing oneself (1944). This statement, however, does not seem justified when we remember that elsewhere anumAna is said to be of two kinds, svArtha and parArtha. aparastvAha---Another possible objection : pratyakSa and anumAna which are for AtmasaMvid precede sAdhana And dUSaNa which are for parasevid. Consequently, the second line should be first, and the first second. Answer: A book is intended for the reader, and is therefore parasaMvitpradhAna, Consequently, sAdhana and dUSaNa which are aceias have been given precedence in the Verse. Another apswer : @a7a1T &c. The order is intended to suggest that end (self-interest ) is dependent upon pare ( benevolence ). This is extracting Ethics out of Logic! The latter answer, says the Vrttikara, is given by 'others" (sport). Here is one more reference to earlier commentators. Recall supra "Fearnia FEAST: " &c. 21. I. P. 9. I. 6.). Fm. a. antaalset &c. The eight terms contained in the fundaP. 11, 1. mental Verse which form the subject matter of the treatise are : (1) ara, (2) teatHIA, (3) ****, (4) cura, (5) FT, (6) * HTE, (7) SHTA, and (8) STCAT1A1E. FOT. 9. q. eta ahamira.-Objection : the study of the 2014, the subject P. 12. matter of the treatise, is thus the full, and not the two fargs, the latter being & somewhat remote effect of the work. Answer : It does not cease to be & SA, though remote. The work has a series of scisma culminating in the attainment of the final goal (qaia). The final goal, however, should not be placed before an ordinary student of Logic (avyutpannavinayagaNa:). SARF418-The book has a purpose both for the reader and the writer. T epe Pima &o-Read siitepagestaca artifa for surela salata P. 41. bb. stalla. P.42... heyopAdeyAbhyAM &c--upekSaNIya is included in heya.

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11 P. 42. ab. Bataia &c.--Panjika reada pie' for 'apia of the Vitti, It derives spef from F ridard-with the Unadi suffix 4. As a matter of fact is a secondary root from the primary 9-217. gr. 9. q. garajaa... #6: Heqi, summary. Obviously, Buddhist P. 12. 1. 18. Logic does not begin with this Verse. It is rather the summary of the earlier Logical Doctrine. 1, 18. zAstratA cAsya...vRddhavAda:-This is how the old commentators justify the title of ' T' given to this Verse. Here is again one more reference to earlier commentators ( see supra ). nyA. pra. tatra pakSAdi.-Note that the sAdhana according to the author is not P1. ). 4. the ea only, but all the three : to P 2. 2.12.(1) a . g. aft: RTEC, (2) ega e. g. arce, (3) artea e. g. bahasa i 2 zile I and fai achat TE 497474. [See -91. 9. P. 2. Il 8-12] corresponding to (1) alaer, (2) and (3) a w of the Brahmana Nyaga. 2011. A. T t qiqat: &c.--The description should follow the order of the P. 12. enumeration. panikA uddeza utkSepo....uddeza and nirdeza of the Vrtti explained: the former is P. 42. fasiq , the latter faziqunMAh. Their relation, therefore, is that of the subject and the predicate. -91. a. a. Tinggila :A particular cow may be characterized as P. 13. 1. 1. aitial rich in milk. Here the guna tecnica is the feature which distinguishes the particular cow in a herd of Cows. GRANI 99.7777 etc.--Which of these cows is rich in milk ?: "The P. 42. black one. -Here 'black' is the distinguishing mark, and not 'rich in milk'. But pointing to a particular cow one may say, 'this cow is rich in milk' where 'to be rich in milk is her distinguishing feature. Thus, the Panjika discovering a slight looseness of thought in the Vrtti justifies it with reference to particular circumstances,

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nyA. pra. vR. P. 13. 1. 1. nyA. pra. ghR. P. 13. 1. 4. paJjikA. p. 42. b 12 The Panjika reads goH for gauH of the Vritti in gomaNDalAdiva etc. (p. 13. 1, 1 ) pacyate 'pakSa' ( from pac, to make manifest ) is that which is manifested or brought to consciousness in the process of inference= sAdhya = dharmaviziSTo dharmI :. e. the subject (minor term ) taken with the predicate (major term). Mark that according to the author the sAdhya ( the probandum ) is not the dharmin alone, nor the dharma alone, but the f as characterized by the 4 cf. N. P. Vrtti p. 15 ]]. 22-24. "na dharmamAtraM, na dharmI kevalaH, na svatantramubhayaM na ca tayoH saMbandhaH, kiMtu dharmadharmiNorvizeSaNavizeSyabhAvaH cf. " keciddharmAntaraM meyaM liGgasyAvyabhicArataH / saMbandhaM kecidicchanti siddhatvAddharmadharmiNoH / liGgaM dharme prasiddha cet kimanyat tena mIyate / atha dharmiNi tasyaiva kimarthaM nAnumeyatA / saMbandhe'pi dvayaM nAsti SaSThI zrUyeta tadvati / avAcyo'nugRhItatvAt na cAso liGgasaMgataH / liGgasyAvyabhicArastu dharmeNAnyatra dizyate / tatra prasiddhaM tadyuktaM dharmiNaM gamayiSyati " Pr. Sam. Ch. II. Sanskrit text as read by Dr. S. Vidyabhusana (see his H.I. L. pp. 281-82 note, and quoted in the N. Tat-tika, Viz.ed. p. 120 ). For a full discussion in agreement with the view above set forth, see Kumarila's S'l. Var. Anumana Pari vv. 27 - 51. cf. especially - " ekadezaviziSTazva dharmyevAtrAnumIyate / nahi tannirapekSatve saMbhavatyanumeyatA / na dharmamAtraM siddhatvAt tathA dharmI tathobhayam / vyastaM vA'pi svatantraM vA svAtantryeNAnumIyate / " vv. 27-28. The passage in the Nyaya-Vartika which discusses Dinnagas statement in the Pr. Sam. will be found extracted as Section 9. Fragment F. 'What is the Probandum in Inference', in Randle's Fragments from Dinnaga. tadruNasaMvijJAno bahuvrIhi: - ( 1 ) tasya [ bahuvrIheH ] guNAnAM [taguNa--] saMvijJAnaM yasmin -- Where guNa-avayava ; i. e, that variety of bahuvIhi in which all the parts of the compound are included in the sense; or, taking in its ordinary meaning, tasya [ bahuvrIhivAcyasya ] guNaH, tasya [ tadguNasya ] saMvijJAnaM yaMtra, i. e. that variety in which the qualifying part of the compound is included in the sense. Thus, in brAhmaNAdayo varNAH' are meant all the varNas including the brAhmaNa ( varNa ). Here Adi= the first in order ( vyavasthArthaH ). But in ' parvatAdikaM kSetram' parvata is only the upalakSaka, that is, the distinguishing mark of the particular kSetra; it is not included in the kSetra; so that parvatAdikaM kSetraM is the kSetra adjoining the mountain. Here Adi near ( samIpArthaH )

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13 TATT. # TA &c.--This is an important addition to the informaP. 43b tion contained in the N. Pr. and the Vrtti. The Brahmana Nyaya, as is well known, has five as of Riga, the Buddhist not even three, but only two, viz. ta and Eri, not even 987. It may be asked: How can there be 8151 without the qa? Answer: sAdhya will come in through vyApti and upanaya. Thus, pakSa goes out and with it the sfazr and the forta of the Brahmana logic. Hence, in the Vstti, "Telem 2213411: [ -eg and the two penis, Franta and dejo ] agi aaah...91974", -TT. . la. Read atent aa719 377: 1 PER? I affa. P. 13. 1. 14. 1 &c. The three ways of taking the word in the sense of (1) 472, (2) 79 and (3) Ara. P. 13.1. 18. kArye kAraNopacArAt-Thus explained in the Panjika: yayedaM me zarIraM paurANaM karma. Here karma stands for karmaphala, ( See Panjika. purANameva paurANaM etc.). Faga (1. 16), and sagrada (1. 20): Is the correct reading saMjJAna or saMtAna ? parasaMjJAna-consciousness of the other party. Fina--The stream of consciousness ( according to the Buddhist conception of the knower) of the other party. Paijika favours the latter reading. parasaMtAne ityanyajJAnasaMtatI. 11. 9. a. Tapi entai &c. Here the subject is in plural number, and the P. 13. 1. 20. predicate in the singular. The plural is therefore meant to be taken in the collective sense, ('agitauan '- Vrtti; ' folesararda caiu farraigara14'-Panjika.) 1. 23. Ia a fare etc.--This is cited as a passage of Dinnaga's occurring elsewhere. Opa. Aga sia jagai &c.--This is to be read in continuation of P. 43. b the passage pigana explained above. Explanation. It is said elsewhere " Agai 9121) gela 73: "; 1. e. for the wise, g alone is sufficient as R77. For the paper' (the unenlightened ) all the three qe, and together make the ATTA; while, for the o n' (the enlightened), alone should suffice.

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14 : Fol. 4. TETEJEZIKETA:- This is an explanation of " Enti... ipad" of P. I. 11. 4-5. the fundamental verse. 21.9.. q ...-HT' is an ambiguous term : it may mean P. 13. 1. 25. (1) causa, that is, the cauee which produces the effect, thus, bIja is the sAdhana (=kAraka-janaka) of ahura; or (2) ratio-the reason which reveals the reality; thus, 21 is the ( 574= 791314 ) of 92. It is in the latter sense that the term is bere used. P. 14. l. 4 qeyd &c.--(1) 9 (2) and (3) ter explained etymologically: (1) 923, ( from 2 ) = manifested to consciousness of the person. (2) g, (from R to go, to know); = that by which something is known. (3) c2r2n = (fron EUR2+372) = that which carries the ex to the 377, s. e. the phenomenon which serving as an example or illustration of the law, carries us to the conclusion. T9-E2IFTI:a dva dva of co and the two varieties of any viz. ATTR* And ante. Hence the plural. 91. . q. etc. --The verse is quoted also in Hema-PramanaP. 14. }]. 16 mimansa under stra II. 1-30. gfernt. The point of each word in the verse ia carefully explained P. 43. b in the Panjika. 21.9.q. imalaganate:See Hema. com. on "e" (Sab. 2. 2. 1): P. 14, 1. 16 "mensahetaqe154: 497 f Hanedanfaata: 379: 29 FITI" FUT. 9. 1999: sieht auff etc.--The Vitti has shalattaleredar, probably P.I the correct reading, for salepiqua fredet of the N. Fr. The Mas of the latter, however, read ofazian quyulan sfat 474449:Why should the author have to add this, if the original definition in which he was free to incorporate it, was his own? The words "ta aranya:" bowever, do not occur in T', T and Ch.for a discussion of this point see below (note on Panjika 46 a). T. 9.2. "sferafamulaitienu vai caca:- " Definition of 2. P. 14. 1. 24. sig=slvor fadi," aliandaient saturada afan"-Tik ufa:15.1. 1 Objection: The unit is accepted by both the parties, not its vizeSaNa, the latter being sAdhya and not siddha ('prasiddha' ). Answer :

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15 It is fe in the EYRI. Had it not been 80, the inference would not have been justified.--"agi fasiqua sa va 4: get racalenta queengeza9-2019 ORTAzaha fina "-Panjika. pl. 4. 7. &langar att &c.The fantou here meant is each P.15 1.10art, that is, the differentiatiog term is the definition of 92%. Thus, 'afaa uff' (N. Pr.) excludes the ta which is ofte and is therefore pakSAbhAsa. II. 11-12. prasiddhavizeSaNaviziSTatayA &c-viziSTa that is vizeSya should be also prasiddha (Would it not be better to read searahor in l. 12. ?). Thus, we have three cases all of which have been explained in the Pafijika by means of illustrations : (1) auftragene. 9. EGR are sfat ana nafa; for, the Buddhist __denies the existence of Atman though not of caitanya. (2) salasiq e.g. aur niej sfa faarit rez sla; for the Samkhya (better to say, the Mimamsaka ) denies the faaligte of ra, though not ts itself. (3) arhaat (both-Pase and fastant) e. g. diar ale afat sukhAdisamavAyikAraNamAtmeti; for the Buddhist denies both the existence of Atman and its character of being the samavAyikAraNa of ga, gan etc. (Paojika 44 & ). RI... AT F -&c. '1997' is there to make it possible for P.15 1 12 abhyupagamasiddhAnta to be brought within the scope of Inference. 'svayam ' etc. " i. e. arrear "--the get" aFiRET ENTRIE." f141. Fufiunt &c.-(1) Aal -the siddhanta or thesis which P. 44.b. is accepted by all schools of thought. Thus, all agree that there are certain ATMB, such as 1874, by which certain things can be proved, 6.9. water is a liquid etc. (2) aantal pathe siddhapts of each school, which others refuse to accept. For example, the Samkhyas bold that all is eternal, the Buddhists that all is non-eternal, and the Jainas that all in both eternal and non-eternal, which are thus the safegna of each of these schools, and not a halhere, that is, one accepted by all. (3) otagi the basic siddhanta which when proved carries

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16 other siddhantas with it. For example, the fate of that is an adhikaraNasiddhAnta which implies other siddhantas such as AtmanaH 4099, mading and mittan (4) SYYTehgh-the siddhanta which a person undertakes to prove on his own account. For example, such propositions as at gue, qualora, a ITH. " Tacini plato green cale."I do not know if the Vrttikara has ja mind such absurd illustrations as those given in the Panjika. Perhaps, all that he probably means in the passage "metiarstenaleat: etc." is that a disputant may for the time being renounce his allegiance to his "a", and accept the popular, uncritical view of a subject and proceed with the debate. The context in which reference is bere made to tary theory viz. the definition of a shows that by it is meant any proposition which one desires to prove ("sAdhyatvenepsitaH'). For a meaning of abhyupagamasiddhAnta other than that given in the Panjika see Nyayasutra I. 1-31 and Vartika thereon, with the Tat-tika in the original and also in the English translation of Dr. Jha. It is curious to note that while the Panjika mentions and explains the four kinds of factors, the Bauddhas, viz. Dinnaga and others, have criticised the whole doctrine as untenable, see Nyayavartika pp. 106-107;' << Java 984:"_to end. Referring to the criticism, the author of the Tat-tika says: "Teata sita arabe gatilgaila gauna mula.". Diinaga was the principal critic of the Nyayasutras, and most of these criticismag may well have proceeded from Dionaga as the Tat. observes, but perhaps not all. For, it should be noted that the Vartikakara distinguishes between the criticism of fe,' and that of spat. Probably all were Buddhistic, but not all Dinnaga's. The author of the Panjika, however, being a Jains was not bound to follow the Buddhistic critics. Gunaratna, & Jaina commentator of the fifteenth century thus illustrates tuyauaiagra of the Naiyyikas: "prauDhavAdibhiH svabuddhadhatizayacikhyApayiSayA yatkiMcidvastvaparIkSitamamyupamya vizeSaH parIkSyate so'bhyupagamasiddhAntaH / yathAstu dravyaM zabdaH sa tu kiMnityo'nityo veti zadasya dravyatvamaniSTamabhyupaOR! Paznauciasia: greed to following the explanation of Vatsyayada. As observed already, in the present context the word has to be understood in the much wider sense of any proposition which one desires to prove.

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nyA. pra. vR. etena sadyapi......saMgatameva / In the Sastra which the debater avows P. 15. there may be numerous propositions asserted in connection 11. 16-19. with a particular subject, yet for himself he may undertake to prove only one of them, which thus becomes the subject of his reasoning ( svayaM sAdhyatvenepsitaH ). Read "bhavatIti yaduktaM" instead of " bhavatIti / yaduktaM" panikA. The Panjika says that this justification of 'svayaM' in ' svayaM sAdhyatvene psitaH' is even by Dharmakirti, who is referred to in the Vrtti as 'vAdimukhya '. The passage is found in the Nyayabindu ok Dharmakirti, p. 110:--" svayamiti vAdinA, yastadA saadhnmaah| etena yadyapi kacicchAne sthitaH sAdhanamAha tacchAstrakAreNa tasmindharmiNyanekadharmAbhyupagame'pi yastadA tena vAdinA dharmaH svayaM sAdhayitumiSTaH sa eva sAdhyo netara ityuktaM bhavati." The passage is fully expounded in the Panjika, and the exposition may be compared with the following extract from the commentary of Dharmottara (p. 60); "svayamityanena.........nanu svayaMzabdasya vAdinetyeSa paryAyaH / kaH punarasau vAdItyAha / yastadeti / vAdakAle sAdhanamAha / anekavAdisaMbhave'pi svayaMzabdavAcyasya vAdino vizeSaNametat / yadyevaM vAdina iSTaH sAdhya ityuktam / etena ca kimukena / anena tadA vAdakAle tena vAdinA svayaM yo dharmaH sAdhayitumiSTaH sa eva sAdhyo netaro dharma ityukaM bhavati / vAdino'niSTadharmasAdhyatvanivartanamasya phalamiti yAvat / atha kasmin satyanyadharmasApyatvasaMbhavo yannivRttyartha cedaM vaktavyamityAha / tacchAstrakAreNeti / yacchAstraM tena vAdinAbhyupagataM tacchAstrakAreNa tasmin sAdhyadharmiNyanakasya dharmasyAbhyupagame satyanyadharmasAdhyatvasaMbhavaH / tathA hi zAstraM yenAbhyupagataM tatsiddhau dharmaH sarva eva tena sAdhya ityasti vipratipattiH / anenApAsyate / anekadharmAbhyupagame'pi sati sa eva sAdhyo yo vAdina iSTo mAnya iti / " nyA. pra. vR. sAdhyatveneti etc.-of. Nyayabindu p. 110-" svarUpeNaiva svayamiyo'nirAkRtaH pakSa P. 15. iti / svarUpeNeti sAdhyatveneSTaH / svarUpeNaiveti sAdhyatveneSTo na sAdhanatvenApi / yathA zabdasyAnityatve 1. 19. sAdhye 'vAkSuSatvaM hetuH zabde'siddhatvAt sAdhyaM, na punastadiha sAdhyatvenaiveSTaM sAdhanatvenApyabhidhAnAt" which is thus explained in the N. B. Tika (p. 59 ):" nanu vaicazabdaH kevala eva pratyavamaTavyastakimarthaM svarUpazabdena saha pratyavamRSTaH / ucyate / eva. zabdo nipAto dyotakaH / padAntarAbhihitasyArthasya vizeSa dyotayatIti padAntareNa vizeSyavAcinA saha nirdiSTaH / na sAdhanatvenApIti / yatsAdhanatvena nirdiSTaM tatpadhanatveneSTamasiddhatvAca sAdhyatvenApISTa tasya nivRttyartha evazabdaH / tadudAharati yatheti / zabdasyAnityatve sAdhye cAkSuSatvaM hetuH / zabde'. siddhatvAt sAdhyamityanena sAdhyatvenaivaSTibhAi / taditi cAkSuSatvam / iheti zabde / na sAdhyatvenaiveSTamiti sAdhyatveneSTiniyamAbhAvamAha / sAdhanatvenAbhidhAnAditi / yataH sAdhanatvenAbhihitamataH sAdhanatvenApITham / na sAdhyatvenaiveti / "

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18 patrikA. yAvatA nyAyamudreyaM...svayamiti padamuktam / -ef. "nanu ca zAstrAnapekSa vastuSalapravRtaM likham / P. 45a. ato'napekSaNIyatvAnna zAstre sthitvA vAdaH krtvyH| satyam / AhopuruSikayA tu yadyapi kacicchAne sthita iti kiMcicchAstramabhyupagataH sAdhanamAha tathApi ya eva tasyeSTaH sa eva sAdhya iti jJApanAye. damuktam / iSTa iti / " (N.B. Tika pp. 60-61) P. 45ab anena ca......heturapi pakSo bhavatIti. Here 'sAdhya' (Vrtti p. 151. 20) qualified hetudRSTAntAbhAsAH '. 'hetu is that which is meant as a 'hetu' even if it be unproved; it is not on that account a 987, unless it is again itself made a subject of proof ("yaH padArthaH sAdhyatvena viSayIkRtaH sAdhayamyenaM hetuta ityevaMbhUtayecchayA, sa sAdhyaH sAdhyAbhiprAyeNa nirdiSTaH pakSo bhavati / ...... yadA tu hetudRSTAntayoH parAsiddhayoH sAdhanAntareNa siSAdhayiSayA nirdezaH kriyate tadA prati. jJAtvamabhyupagamyata eva / " Parijika). P.45 b ayamatra bhAvArthaH &c-This is a note on 'icchayApi vyAptaH pakSaH ' of Vrtti. The pakSa need not be mentioned expressly as a 'pakSa' even in a parArthAnumAna; it may be so even by implication. A sAdhana is put forward as a sAdhana in Inference (i.e. hetu as a pakSadharma ) in the hope that it will be accepted as unquestionably true by the opposite party. But it may not be so accepted, in which case it at once becomes a sAdhya, i. e. 422, by implication. There is no such thing as an absolutely fixed sAdhya or sAdhana. ef. Nyayabindu (p. 111,14.): " iSTa iti yatrAtheM vivAdena sAdhanamupanyastaM tasya siddhimicchatA so'nukto'pi vacanena sAdhyastadadhikaraNatvA dvivAdasya / yathA parAzcikSurAdayaH saMghAtatvAt shynaasnaadynvditi"|| patrikA. parArthA......ityukta pradarzayiSyate---In connection with N.Pr. P. 5 1. 8. P. 45.b. Vrtti P. 28, Panjika p. 61 b. patrikA. tasmAt sthitamidaM &c.-~Note this final form of the definition of pakSa or P.45 b. sAdhyaH--" vAdiprativAdinovivAdAspade vAdinA yatsAdhayitumiSTa vastu tadvacanenokamanukaM vA prastAvagamyaM sarve saadhymityucyte"| nyA. pra. vR. ityanena ca......iti bhAvArthaH-To sum up : pakSa is to be defined as "dharmaP.15 11.21- viziSTo dhI" [ck. N.Vartika: p. 108-9. "prajJApanIyadharmaviziSTo dharmI 24 sAdhyaH"], a definition which is further explained as involving the follwing consequences:-" tatazca na dharmamAtram ; na dharmI kevalaH; na svatantramubhayam; na ca tayoH saMbandhaH" [See abovep.12. Note on nyA. pra. vR. P. 131. 1 etc. and the passage quoted from Sl. Vart. The Nyayabindutika (P.24) thus discriminates: " ana hetulakSaNe nizcetavye dharmyanumeyaH; anyatra tu sAdhyapratipattikAle samudAyo'numeyaH; vyAptinizcayakAle tu dhrmo'numeyH|"

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19 patrikA. dharmasva dharmiNo vA etc. Explanation of svatantram ekAki, P. 45b nyA. . vR. azrAvaNaH zabdaH etc--Uddyotakara criticises this as follows: " azrAvaNaH P. 15. 1. 25 zanda iti pratyakSavirodha kecidvarNayAnti / tadayuktam / indriyavRttInAmatIndriyatvAt / indriyavRttayo 'tiindriyaaH|idmnenendriyenn gRhyate nedamaneneti na kasyacit pratyakSamasti kiMtu tadbhAvAbhAvAnuvidhAnAt rUpAdijJAnairindrayavRttayo'numIyante / tsmaannedmudaahrnnm| udAharaNaM tvanuSNo'piriti yuktam / " ( N. Vart. p. 113). Similarly, Kumarila: "agrAhyatA tu zabdAdeH pratyakSeNa virudhyate / teSAmazrAvaNatvAdi viruddhamanumAnataH / na hi zrAvaNatA nAma prtykssennaavgmyte| sAnvayavyatirekAbhyo gamyate bdhiraadissu|"-Sl. Var. An.P. vv 59b-61a which is thus explained by Parthasarathimis're in his commentary Nyayaratnakara :-"diGnAgastvidaM pratyakSavirodhodAharaNamicchati tannirAkaroti na hIti / idaM zabdasya zrAvaNatvaM yajjJAnasya zrotrajanyatvaM, tadbhAvabhAvaniyamazva tajanyatvaM, na ca zrotraM zabdajJAnaM vA pratyakSaM tatkathaM zrotramAve zabdajJAnasya bhAvaH pratyakSeNa gRhyate ? / ato na pratyakSagamyA zrAvaNateti / kiM svanumAnagamyetyAha / seti| zabdajJAnaspa kAryatvAt kAraNatve kalpite zabdoccAraNAdiSu satsvapi kadAcicchabdasyAjJAnAttadatirikkamapi kAraNamastIti nizcite karNazaSkulIpidhAne tasyAzca vAtadoSAdapaghAte vA badhirasyAzravaNAdanyasya ca shrvnnaatkrnnshsskuliigtmevaakaashmitynumiiyte| taca zrotram / ato'numAnagamyaiva shraavnntaa| tena yo nAma zabdo'zrAvaNaH guNatvAd rUpAdivaditi prayukte tsyaanumaanvirodhH||" paJikA. navasya vAkyasya etc. This is Pars vadeva's note on " iti vAkyazeSaH / P. 46a. which occurs in the Sanskrit text of the Nyaya-Pravea's but is not to be found in the Tibetan and Chinese translationa ( T'. T.Ch ). The same would seem to be the reading of the N.Pr, according to Haribhadrasuri. Here Para'vadeva perceives a difficulty:-If " pratyakSAyaviruddhaH" is a part of the original definition, 'iti vAkyazeSaH' is evidently superfluous and therefore a wrong reading and yet Haribhadra reads it. He solves the difficulty by informing us that as a matter of fact the original definition of the autra of the 'pUrvAcArya' did not contain the word 'pratyakSAyaviruddhA, but this glaring defect was supplied by the 'vArtikakRt ' ( Dharmakirti ), and consequently Haribhadrasuri should be here taken to be explaining the sutra with the vartika, that is, the original definition as amended by the critical commentary. Now, if this be a statement of fact based upon tradition and not a mere hypothesis set up in order to overcome a difficulty ( and bis language shows that he himselk believed it as a fact) it in plain that "pratyakSAyAviruddha

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fa aparat: " is a later addition, which at first was perhaps only a marginal note and afterwards got embodied in the text by two stage--first with the words "fa 9144879: " retained as a reminiscence of the addition an in the Sanskrit Ms., and afterwards dropped as in the Tibetan and Chinese copies, when the addition was finally accepted as an integral part of the definition. On the other hand, in support of the reading of T', T' and Ch--which have" umurlar: " only, without" ia 2174974: ", it may be urged that the author of the Nyaya-Praves'a is fully aware of the necessity of the proviso " 941viata," as is clear from his paragraph dealing with pakSAbhAsa [vide " sAdhayitumiSTo'pi safafang: qara:,'], and could not, therefore, have omitted the word in the definition. But in answer to this it may be noted that " T ha: " is after all not the essence of the thing, but only a proviso to exclude 4 1s, and consequently there should be little surprize if the older definitions did not contain this word. And as & matter of fact we know, on the authority of Uddyotakara and Vacaspatimis'ra, that they did not. Vacaspatimis'ra attributes one such-"TIT : arsfuglaz:"-to Vasubandhu, vide his comment on the paragraph of the Vartika On N. Sutra 1. 33 criticising the definition "H ora: 18:" and the same with " lacerata :" added:-" FATFITSi q Faktem sAdhyatvenepsitaH pakSo viruddhArthAnirAkRtaH iti dUSayati etaneti / atrApi sAdhyapadAdUdhai vRthAkSaracatuSTayamiti / tathA pakSo yaH sAdhayitubhiSTa ityatrApi vasubandhu-lakSaNe viruddhArthAnirAkRta. prahaNaM krtvym| etaduktaM bhavati / na kevalamasmAkametadviruddhArthAnirAkRtapadamanarthakaM pratibhAti Airiertarafa al famila Jakaru finiat I". Now, as recorded by Pars'vadeva, the "andat", that is Dharmakirti, the well-known Vartikakara of Dinnaga, may have introduced the words "re a la 914789: " into the text of the Nyayapraves's, but he was not the first to perceive the necessity of the proviso. Uddyotakara, who was an elder contemporary of if not distinctly earlier than Dharmakirti, quotes a Buddhistic definition of the which contains the required proviso: thus, "Tr goa: at pamantareat: ". Dr. Randle rightly attributes this fragment of a Karika to Dingaga, and surmises that it might be from the third chapter of his Pramanasamucchye. Qutside the Buddhist circle, the proviso socurs in the

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21 Nyayavatara* of Siddhasena Divakara, a Jaina writer, (who lived in the sixth century A. D.) according to Dr. Satischandra, but in the latter half of the seventh a little after Dharmakirtiaccording to Jacobi ), and in its germ it can be traced to Vatsyayana Bhasya of the N. Sutras.t It would thus appear that long before Dharmakirti, Dinnaga had modified Vasubandhu's definition": arafugiaz: into sAdhyatvenepsitaH pakSaH viruddhArthA nirAkRtaH " and if the old definition was still repeated in substance in the N. Pr. it was only out of deference to the 'gafats, and further because the addition was not essencial and could easily be taken as understood. This is the only way in which I can reconcile the "fas fa ar" of the Sanskrit mss. with the omission of "fa" in the Tibetan and the Chinese. There is one point, however, in which I hesitate to accept the statement of Pars'vadeva. I do not think it was Vartikakara's criticism which was inserted in the Nyayapraves'a in the words pratyakSAdyaviruddha iti " and this mixture of Sutra and Vartika was commented upon by Haribhadra. For, in that case we should have found Vartikakara's other criticisms also similarly attended to. I think pratyakSAviruddha iti vAkyazeSaH " was introduced by Buddhists to meet Uddyotakara's criticism that "sAdhyatvenopsataH pakSaH viruddhArthA nirAkRtaH " was in conflict with ": fa:" which does not contain the last word 'faifauga:' of the former. Consequently in restoring the original text of the N. Pr. not only, as in T', T. Ch. but the whole set of words "efeve efa maq: " should be dropped. 66 (F ck To sum up our examination of the tradition recorded by Pars'vadeva :-- 1. Dharmakirti may be responsible for "iate: zfa areqao: but he was not the first to perceive the necessity of the addition. 2. Dinnaga has defined 'q' elsewhere in the Pramanasamucchya with the additional word. #62 sAdhyAbhyupagamaH pakSaH pratyakSAvanirAkRtaH " Nyayavathra 14n. + " yatpunaranumAnaM pratyakSAgamaviruddhaM nyAyAbhAsaH " sa: - N. Bh. p. 3

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22 3. The game, however, is not done in the N. Pr., which must be due to the author's respect for his galards, such as Vasubandhu, The N.Prayes'a would thus appear so be earlier than the P. S. The Tibetan and Chinese reading fits in well with Diinaga's view expressed in the P, S., but if we accept it as the original reading of the N. Pr. we are faced with the insoluble problem-how the Sanskrit Mss and commen. taries came to read "gla 2 9 ." 5. The whole set of words "salahan la alfda: " was a later insertion in the N. Pr. done in order to meet the criticism of Uddyotakara who pointed out that Vasubandhu's definition of 923 differed in this respect from Dinnaga's. 01. q. q. falca: facit Our text of 1. 1. reads " ACT: P16, 1. 4 Tiszi aia " ... 1.5 alue:... onair - Tbe doctrine of Tezhiyan is popularly associated with the Mimarnsaka; for generally every work of his school has something to say in support of it. But the Vaiyakarana holds a similar view, although from a motive somewhat different from that of the Mimarisaka; to the Vairakarana, Te is the god of his science; to the Mimamsaka the ideal zabda is veda, and with him veda is nitya, not being the creation or revelation of any such being as God. It is difficult to say in which of the two schools, the doctrine originated, perhaps it arose independently in both. The doctrine is also ascribed sometimes, to the Saukhya. This, however, could be justified only as a corollary from his caldiare which, is a much more comprehensive doctrine. +971. 9. 9. alareu: A , that is a good lg, should possess three forms, or P 16. 1. 6 conditions of its validity : (1) ian(2) A art, and (3) facet arrant. To these, the Brahmana Nyaya adds two more: (4) TAPPET and (5) Braifeafaquean, which the Buddhist would regard as guaranteed by ' sunulaca:' of the definition of pakSa. P.16, 17 af faalfaThe etymology of the wood de connected with its function.

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nyA. bha. su. trirUpaH = trisvabhASaH, possessed of a three-fold nature. P. 16, 1. 8 pakSazabdena... Here ' pakSa' stands for the dharmin alone, that is the whole for the part ( avayave samudAyApacArAt ). The reader will remember that the whole is " dharmaviziSTa dharmI ( 980 nyA. pra.va. P15, 11. 21-23 and note thereon). P. 16, 11. 12-15 23 paJjikA P 46. ab , sa ca svabhAvakAryAnupalambhAkhyastriprakAraH -- The Panjika introduces a different kind of trairUpya -- which is not given in the text or the Vrtti. A hetu, it says, is of three kinds: ( 1 ) svabhAva, that is the very being or essence of the sAdhya, eg. ' vRkSo'yaM zizapAtvAt '' This is a tree, because it is a sirns apa' (a species of tree. ) ( 2 ) 'kArya', that is, the effect of the sAdhya, eg. 'abhiratra dhUmAt' There is fire because there is smoke' ; and (3) anupalambha, that is, non-perception which leads to the inference of absence. c. g. ' pradezavizeSe kvaciddhaTasyopalabdhilakSaNaprAptasyAnupalabdhiriti - ghaTa which should have been found at a particu lar place is not found there and therefore the inference is that it does not exist there. For these three of the Middle Terms and subdivisions of the third kind see Dr. Vidyabhassana's H. I. L. pp. 311-12; see also Dharmakirti's Nyayabindu Pariccheda II, and Dharmottara's Tika thereon :- trIbhyeva ca liGgAni / anupalabdhiH svabhAvakArye ceti / tatrAnupalabdhiryathA na pradezavizeSe kvaciddhaTa upalabdhilakSaNaprAptasyAnupalabdheriti / ... / svabhAvaH svasattAmAtra bhAvini sAdhyadharme hetuH yathA vRkSo'yaM ziMzapAtvAditi / kArye yathAtiratra dhUmAditi atra dvau vastusAdhanau / ekaH pratiSedhahetuH / " CF 1 The inferential character of these three kinds of has been thus shown in the N. Bindu :- "svabhAvapratibandhe hi satyartho'rthe gmyet| tadapratibaddhasya tadavyabhicAraniyamAbhAvAt / sa ca pratibandhaH sAdhye'rthe liksya vastunastAdAtmyAt sAdhyArthAdutpattezca / atatsvabhAvasyAtadutpattezca tatrApratibaddhasvabhAvatvAt / te ca tAdAtmyatadutpattI svabhAva kAryayeoreveti / tAbhyAmeva vastusiddhiH / pratiSedhasiddhirapi yathokAyA evAnupalabdheH / sati vastuni tasyAsaMbhavAt // 33 It will be noticed that in the at the relation between and is that of species and genus, and consequently, essential ; in the kAryahetu it is causal ; and in the anupalabdhihetu the argument is from one negation to the other. The distinction between svabhAvahetu and kAryahetu is a valuable contribution of the Buddhists to Indian Logic. Cf. "The nature of these laws (of connection) is further made explicit by the division of the syllogism on the basis of the relations of identity, cause and

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24 negation. It is impossible to ignore the principle underlying this division: it corresponds to a classification of judgement based on the relation of subject and attribute, first into positive (Vidhi) and negative (Anupalabddhi-pratisedha), whilo the positive judgement is then divided according as it is based on identity i. e. is analytic (Syabhavanumana), or is based on causality, ompiric (Karyanumana). Reduced to a Kantian form we can recognize, without too much pressing, the ideas a priori of substance and attribute, being, non-being, identity and cause, a list which has sufficient affinity with the Kantian categories to be more than a mere curiosity of speculation.... The division of the syllogism in this way is not recorded of Dignaga and by Sures'vara is expressly attributed to Dharmakirti. This view is confirmed by a passage from Dharmakirti quoted by Cridhara, where it is said: "The rule according to which there exists an indissoluble connexion between ideas or objects does not arise from observation or non-observation, but from the laws of causality and identity, which have a universal application. There is of course nothing inconsistent here with the view of Dignags, which rather acquires greater precision by the new matter thus added." Keith's I. L. A. p. p. 102-103. Hala eter and data are the enunciations of pa. vyAdhi and vyatirekavyApti respectively. Cf. " vyApakAnupalabdhiyathA nAtra feant 1917 ruggaraat 7 staparara " N. Bindu II. 2411446oyal@s in: .........i. e. the sains of 1971998fe and kAraNAnupalabdhiH ford &c.---Derivation of a from +1 ( unadi termination ). iha yadyapi...&c. (1) pakSadharmapratipattikAle, the pakSa consists of the dharmin alone; ( 2 ) Aene, it consists of alone; and (3) 98dharmopasaMhAra-( not pratipatti-but upasaMhAra-) kAle, it consists of the wbole, dharma and dharmin together, adheda kasmAlabhyate...The reason for this is that when you are giving the door the qe , you are predicating it of the bare mia, and not of the Ad possessed of the dharma (sAdhya ) for, the dharmin . with the sAdhya in yet upproved. If the spot were understood to be in the afifa where ___46 b

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25 would be the necessity of the hetu ? ('atha prasiddhastadA hetorupAdAna vyartha syAt') anityatvavahvayAdiviziSTasya zabdaparvatanitambAdeH kRtakatvadhUmAdipratItikAle &c.-Construe anityatva-zabda-kRtakatva, and vahanyAdi-parvatanitAmbAdi-dhUma etc. as two separate series of sAdhya-pakSa-and hetus. dharmamAtra pakSo'stu &c.-No. For, dharme dharmo na saMbhavati...saMbhave vA hetUpAdAnaM vyartha syAt . Therefore, hetulakSaNe nizcetavye dharmI pakSo'bhidhIyate. pakSAkhyasya hi samudAyasya &c. The whole pakSa consists of two parts: dharmin and dharma-of which it is only the former with which the hetu (pakSadharma ) is to be construed. panikA na sAdhyadharmiNaH &c.-The sAdhya part of the dharmin-~-viz. anityatva-is P 47 & consequently not the 98, when the ea is predicated of it. vyAptigrahaNakAle &c.-The vyApti is illustrated in the dRSTAnta, and in the dRSTAnta the dharma-(sAdhya )part of the pakSa, and not the dharmin-( pakSa )part enters into the vyApti. Read vyAptigrahaNakAle...na siddhH|| Read " ata eva dharmadharmisamudAyo'pi jyAptigrahaNakAle na pakSo, dharmamAtraM tu yuktam / dharmeNaiva dRSTAnta hetuApto yataH / " sAdhyapratItikAle'pi &c.-The sAdhya is the dharma as predicated of the dharmin , and thus the two taken together. The whole position is thus summarized in the following quotation: " jJAtavye pakSadharmatve pakSo dharmAbhidhIyate ; vyAptikAle bhaveddharmaH ; sAdhyasiddhI punadvayam // " nyA. pra.va. sapakSo vakSyamANalakSaNaH-vipakSo vakSyamANalakSaNa:-sapakSa and vipakSa are defined P 16. 11 14. in the text of the Nyaya-Praves'a P. 1, ll. 11-12, and 16. 11 12-13. 1.14. tasmin sattvamastitvaM sAmAnyena bhAvaH-The point of "sAmAnyena' is thas explained in the Panjika (P 47a):--" nanu sapakSe sattvamastitvamitIdaM heto rUpaM kathaM sNgcchte| yato na yAdRzavAhijanyasya dhUmasya sAdhyadharmiNi sadbhAvastAdazavAhijanyasyaiva mahAnase'pi / anIhazasyApi saMbhavAt ityAha---sAmAnyena bhAva iti / sapakSe'vizeSaNo vA dhUmavyAptyA dhUmamAtre'misadbhAvaH sattvamiha hetoddhitIyaM rUpam', tbat is to say, the Becond condition, sapakSe satvam, does not require that all the circumstances of the dRSTAnta (sapakSa ) need exist in the pakSa also. To expect that would be to deny the possibility of Inference altogether. All that is necessary is that we should distinguish between essential and un-essential circumstances, that is, circumstances

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26 which amount to necessary conditions, and those that do not. In this connection, the Brahmana logicians have elaborated the doctrine of upAdhi and tarka. (see Tarkabhasa section on myApti which is defined as svAbhAviko dharmaH, svAbhAvika again being defined 88 upAdhirahitaH.) nyA. pra.va. vipakSe cAsatvam-This is the third condition of agood hetu. cazabdaH &c. P. 16 'ca' punaH in vipakSe cAsattvam (N. Pr. P 1, 1.9). For "vizeSArthaH' of the 11. 15-17 Vrtti, the Panjika reads 'vizeSaNArthaH' and explains it. nyA. pra. vR. atraiveti = vipakSe eva-atraivaikAntAsattvapratipAdanArtham / sapakSe khekadeze'pi sattvamaduSTameveti P. 16, 1. 18. The rigid rule applies to faqen only, that is to say, a good patrikA hetu should be absent from all vipakSas, that is, cases where sAdhya 47 b. is not ; a similar universality does not belong to sapakSe satvam ; for, it is not necessary for a good to be found in all the 9999 e. g. prayatnAnantArIyakala (to be produced by a volitional affort)ia not expected in all sapakSas, that is, things which posseES bhanityatva a lightning, for example, is not prayatnAnantarIyaka and is yet Anitya--In nyA. pra. vR p. 16, 1. 19, read " ekAntato vipakSavyAvRttA: (instead of ekAntatAvipakSa...)sapakSakadezavyApino'pi prayatnAnantarIyakatvAdayaH sammaghetara evetyAveditaM bhavati" nyA. pra. sAdhyadharmasAmAnyena samAno'rthaH sapakSa:--sapakSa defined. P1. ihopacAravRttyA &c.--See Note on this subject given below. 1. 10-11 sAdhyadharma--Vrtti on the definition of sapakSa given in the nyA. pra. vR. Nyayapraves'a. sapakSaH = samAnaH pakSaH [ samAno'rthaH spkssH| samAnaH sadRzo yo'yoM P.16,1. 23 ghaTAdiH, pakSeNa saha zabdAdinA, sa ghaTAdiH pakSa upacArAt-Panjika i.e. the word 'pakSa ' being secondarily applied to dRSTAnta,, the latter is called sapakSa i. e. samAnaH pakSaH-Patijika.]. nyA. pra. vR. sAmAnyam-tulayatA-mAdhyadharmasya sAdhyadharmeNa vA sAmAnyaM sAdhyadharmasAmAnyam / samAnAsama P 16 11. tulyaM mAnamasyeti samAnaH-tulyamAnaparicchedyaH 'arthaH' in sAdhyadharmasAmAmyena samAno'rthaH 24-25 sapakSaH (NPr.)=ghaTAdiH, 'na tu vacanamAtram'-which is thus explained in the PI II. 1-2 Paijika': vastusattAsamAviSTamabhidheyamartha iha gRhyate, na tu vacanamAtram / na tvabhidheya sattA'samAvidhmabhidheyaM kharaviSANAdikamityarthaH; it should be a reality and not a mere word, that is to say, a fiction. nyA. pra. vR. athavopacAravRttyA-Two ways of taking sAdhya :-(1) ihopacArakhutyA dharma sAdhyasthaP.17, 1. 3. madhikriyate nyA. pra. . P. 16, 1. 23), and (2) athavopacAravalyA bharmiNi sAdhyatvamadhikriyate. 'upacAravRttyA' in both the cases, because the primary meaning of sAdhya is dharmaviziye dhamI.

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27 panikA tatra sAdhyacAso etc.- sAdhyazcAsau [masiddhitvAt ] dharmazca [ pazritatvAt ] saadhydhrmH| P. 47 b na tu sAdhyazabdo dharmadharmisamudAyavRtti : &c. By upacAra, sAdhya may be used either for dharma or for dharmina, in the former case sAdhyadharma will be a karmadhAraya ( sAdhyazcAsau dharmazca ); in the latter, it will be a SaSThItatpuruSa ( sAdhyasya dharmaH) of. "samudAyasya sAdhyatvAddharmamAtre'tha dharmiNi / amukhyepyekadezatvAt sAdhyatvamupacaryate." nyA. pra. Read " anupacaritaM tu sAdhyaM dharmaviziSTo dharmIti bhAvArthaH" . P.17.1.4 panikA nanu sAdhyadharmasAmAnyena...This is said with reference to the word 47 b. 'sAdhyadharmasAmAnyena' occurring in the definition of sapakSa in the N. Pravesa. sAdhyadharmasAmAnyena sAmAnyaH = sAdhyadharmamavadhArya samAnaH, and not sAdhyadharme Naiva kevalena samAnaH; for, the similarity may extend to several other points also, although as a matter of fact for the purpose of the particular reasoning they may be excluded, nyA. pra. va. 'pardAthasaMghAtaH ' is an obvious misprint for ' padArthasaMdhAtaH' P. 17,1.7. ! 10-11. Read sAdhyapratibaddhatvAt for sAdhyapratibandhatvAt. pratibaddhaH %D invariably accom. panied by. tadapi-sAdhanamapi. vyApakaM nivartamAna &c.=dhyApakAbhAvAt vyApyAbhAvaH sAdhyAbhAvAt sAdhanAbhAvaH (nyA.pra.va. P. 48a I. 13-14.) nyA. pra. va. sAMprataM vicitratvAdavadhAraNavidheH &c-The Vrtti explains why in the nyA. pra. P. 17,1.14 the anvayavyApti wes not enunciated in connection with the sapakSa, while the sufakayf is enunciated in connection with the vipakSa, (yanityaM tadakRtakaM TaM yathAkAzamiti where nisyaM nityatvAbhAvavat and akRtakaM kRtakavAbhAvavat ) the reason being that the former is simple, while the latter is somewhat intricate. nyA. pra.va. apekSita...kRtakasva explained svabhAvaniSpattau svasattAniSpattau ( Panjila) P. 17, prayatna:-&c prayatnAnantarIyakala explained. 11. 17-20. In nyA. pra.. 1. 19 for tatra bhAvo jAtaH read tatrabhavo jAtaH P. 17, Read dvitIyahetvabhidhAnaM vipakSavyAvRttaH sapakSakadezavRttirapi samyagheturyathA'yameveti 11. 21-22 darzanArthatvAdaduSTamiti. The dvitIyahetu is prayatnAnantarIyakatva. Its peculiarity is that it is sapakSa-ekadeza-vRti, that is to say, it exists in some sapakSas only: for examples a lightning (vidyut ) is anisya but not start , that is, produced by a volitional effort (cetanAvato vyApAraH); and yet it is a good heda, as good as this (yapA bhayameSa ) vie. kRtakatva,

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28 797 This passage of the Panjika in the Mss. available to us is very P 458 much mutilated. It contains an interesting point regarding prayatnAnantarIyakatva 8s predicated of zabda (the minor term in zabdo'nityaH prayatnAnantarIyakatvAt ) Are all zabda prayatnAnantarIyaka ? No. Sometimes the Th may be produced by the natural blowing of the wind. nyA. pra.vR. Read ayaM ca hetuH kim ? / pakSadharma eva, natu pakSasyaiva dharmaH / .. P17 'eva ' has two functions: ayogavyavaccheda and anyayogavyavaccheda. (1) ayoga11.22-25 vyavaccheda is illustrated by 'caitro dhanurdhara eva,' which means that caitra is a dhanurdhara ( ayogo'saMbandhaH tasya vyavacchedamAtraM phalaM yasya tasya bhAvastattvam / tasmAdayamevArthoM yatra dharmiNi dharmasya sadbhAvaH saMdihyate tatrAyogavyavaccheda [ Read tatrAyoga instead of tatrayoga ] evaM nyAyapravRtto yathA caitro dhanurdhara eveti / atra hi caitre dhanurdharatvaM saMdipate kimasti nAsti vA tatazcaitro dhanurdhara eveti caitrasya dhanurdharatvasadbhAvapratipAdakamidaM vacanaM pakSAntaramasadbhAvarUpamAzaGkopasthApitaM zroturnirAkarotItyayogavyavaccheda eveti (2) anyayogavyavaccheda is illustrated by 'yathA pArtha eva dhanurdharaH' which means-pArtha is the only dhanurdhara. Devabhadrasuri, the commentator of Siddharsigami's commen. tary on Siddhasena-Divakara's Nyayavatara, notes three meanings of evaH -evakArastridhA, ayoga-anyayoga-atyantAyogavyavacchedakAritvAt / yadvinizcaya :-- ayogaM yogamaparairatyantAyogameva ca / vyavacchinatti dharmasya nipAto vyatirecakaH // vyavacchedaphalaM vAkyaM yatazcaitro dhanurdharaH / pArtho dhanurdharo nIlaM sarojamiti vA yathA / nyA. pra. vR. The effect of evaM in the present case is (1) to exclude the four P.171.24 kinds of asiddhahetvAbhAsa and also asAdhAraNa--by bhayogavyavaccheda, and P. 17,1.25 (2) to exclude the nine hetvAbhAsas-sAdhAraNa etc.-by anyayogavyavaccheda. P.18,1. 1 For explanation see Paijika P 48 b, 49 a:-yato'pakSadharmoM heturasiddha ucyate ataH pakSadharmoM heturbhavanapakSadharmamasiddhacatuSTayaM vyAvartayati / As regards asAdhAraNa it points out:-tataH sapakSavRttimAn vipakSAvRttimAneva [ Read vipakSAvRtti0 for vipakSavRtti0] ca heturyadi pakSadharmo bhavatItyayamartho vyavatiSThate / na cAsAdhAraNasya sapakSavipakSayoH [Read sapakSavipakSayoH instead of sapakSapakSayoH] pravRttinivRttI vidhete pakSadharmatvaM muktvA ataH zeSarUpadvayAbhAvAdasAdhAraNasya pakSadharmale satyapi. pakSasyaiva dharma ityavadhAraNanirAsenaiva hetusvanirAso bhavatIti. After explaining anyayogavyavaccheda as anyena vipakSeNa saha yogastasya vyavacchedaH, it points out the effect of a according to this second meaning

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29 of evaH-pArtha eva dhanurdhara ityatra pArthe dhanurdharatvaM siddhameveti nAyogAzaGkA / tAdRzaM tu sAtizayaM kimanyatrAsti nAsti vetyanyayAgAzaGkAyAM zroturyadA pArtha eva dhanurdhara ityucyate tadA'nyayogavyavacchedo bhavatIti ] nyA. pra.. yadi sapakSa evAsti. Reference to sapakSa evAsti in the text of the 18, 1.1.2. N. Praves's P. 1,1. 14. Objection: If it is confined to sapakSa, it is not even in pakSa! Answer : Not so, About pakSa, there is no question. (na; bhanavadhUtAvadhAraNAt ; pakSadharmatvasyAvadhAritatvAt " Vrtti l. 3 where 'vadhAritvAt is a misprint for "vadhAritatvAt. , P. 18 yadyevaM vipakSe nAsti eveti......Reference to vipakSe nAstyeva in the text of the ]] 3-4. N. Praves'a P.1, 1. 14. , 1. 5. anvayavyatireyoH Palijika reads nu, but one can read na as well. The latter seems preferable. A quotation is cited ( uktaM ca ) which says that even if only one of the two-anvaya and vyatireka-ia mentioned, it can very well imply the other. - patrikA avadhAraNapadaM tRtIyaM &c.-sapakSa eva sattvam implies vipakSe'sattvam , and yet P. 49 . it is separately mentioned to show that in debate the latter may be set forth also. A more serious point which the Panjika raises is grounded on the difference between the case of svabhAvahetu ('tAdAtmya' ) and kAryahetu ('tadutpatti' ) on the one hand and anupalabdhihetu (' darzanAdarzana') on the other. In the case of the first two, only one of the two vyApti-anvaya and vyatireka should be enunciated (pratibandhavatazca hetoranvayavyatirekayoH prayogadvayoreka eva prayoktavyo na dvAviti / yata ekenaiva sAdhyAvinAbhAvaniyamavatAprayuktanAparassya gatena dvayoryogaH (=prayogaH ) yugapat karve yuktaH / ) nyA. pra. vR. AdigrahaNAt &c-Reference is to Adi in anityAdau hetuH of N. Praves'a P. 18,l. 7 P 1, 1. 15. The sAdhya or the predicate to be proved of the minor parijakA term may be anitya, duHkha etc, because the science of Logic has been P 49 b cultivated by the Buddhists in order to prove eartain funda mental truths of Buddhism, such as sarvamanityam , saveM duHkham , sarvamanAtma [ 'Aniccam', 'Dukkham', 'Anattam' ] iha hi saugatamate etc-the four 'Aryasatya' or 'Noble Truths' of Buddhism are well known: these are (1) duHkha (2) samudaya, (3) mArga and ( 4 ) nirodha. (See Rhys David's "American Lectures on Buddhism" Pp 136-138.) i. e. the Noble Truths concerning (1) Suffering, (2) the Origin

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nyA. ma. P. 1, 1.15. to P.2,1. 6. of Dharmo tatra ca duHkhasatyaM & The duHkhasatya is based upon the following hetue (1) anityataH, ( 2 ) duHkhataH, (3) anAtmataH, and ( 4 ) zUnyataH. etacca dharmottara Tippanake &c. Mallavadin, the author ttaratipanaka, a gloss on Dharmottara's Nyayabindutika. dRSTAnto dvividhaH -- dRSTAnta is of two kinds --- ( 1 ) that based on sAdharmya -- similarity, and (2) that based on vaidharmya -- dissimilarity -- ( 1 ) 'homogeneous' and (2) heterogeneous' as " Dr. Vidyabhusans renders the two terms. The meaning of the text is plain. nyA. pra. vR. dRSTaM tantrArthe...... The word dRSTAnta from dRSTa and anta means that which being observed ( dRSTaM sat ) carries the point at issue to the conclusion ( anta ). The dRSTAnta is thus 'pramANopalabdha, ' and converte the vipratipatti ( difference ), if there be any into saMvedana (unanimity ) niSTA = anta; vipratipattau --- tasyAM satyAM ( Panjika ). P 18. 1. 8. nyA. pra. vR. P. 18, 11. 11-20 30 nyA. pra. vR. P. 18, 11, 20-25 of suffering. (3) the Destruction of suffering and (4) the Way which leads to the destruction of sufferring. Gunaratna, a Jaina like the author of the Pafijika, has thus summarised the Buddhist ce doctrine: 'caturNAM duHkhAdInAM duHkha- samudaya-mArga-nirodhalakSaNAnAM tasvAnAM prarUpako dezakaH / tatra duHkhaphalabhUtAH pacIpAdAnaskandhA vijJAnAdayaH... ta eva tRSNAsahAyA hetubhUtAH samudayaH / samudeti skandhapaJcakalakSaNaM duHkhamasmAditi vyutpattitaH / nirodhaheturnairAtmyAdyA kArazcittavizeSo mArgaH niHzlezAvasthA cittasya nirodhaH " sAdharmyeNa &c - sAdharmya and vaidharmya derived and explained, 'dRSTAntadharmiNaH sAdhyadharmiNA saha [=pakSeNa ] sAdhyasAdhanasadbhAvakRtaM [ = sAdhyasAdhanayoH yaH sadbhAvastatkRtaM } sAdRzyaM sAdharmyamucyate ' --- Panjika. astitvaM ( N. Pr. ) = vidyamAnatvaM (Vetti)== sadbhAva: ( Panj. ); vyApyate ( N. Pr) = pratipAdyate vacanena (Vritti) - sAdhyAnvito hetuH pradazyate ( Panj . ). 66 abhiyahetoH ( nyA. pra. vR. 1. 14 ) - Panjika reads abhiSeye and explains : procyamAne ghaTAdau. As regards the uses of sAdharmya and vaidharmya dRSTAnta the Panjika observes: 'sAdhyAnvitasya hetorvyAptisaMdarzanArthaH sAdharmyadRSTAnto vaktavyaH / prasiddhavyAptikasya hetoH sAdhyAbhAve hetvabhAvapradarzanAya vaidhamrmyadRSTAnta iti 1 etadeva bAnayordRSTAntayoH svarUpaM nAparaM kiMcit / " na saugatAnAM &c. - The point raised is this : In zabdo'nityaH kRtakatvAt the vyApti with the vaidharmyadRSTAnta runs as yamityaM tadakRtakaM dRI yathAkAzamiti ( See N. Pr. P. 2, 11 3-4 ) But is there anything which is ' nitya ' with the Buddhists? The answer is: nityatva is to be understood as anityatvAbhAvaH and kRtakatva as kRtakatvAbhAvaH

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31 Hence the passage in the N. Pr. There is no real such as Forney or kRtaka according to the Buddhists, abhAva is not a reality: na tu bhAvAdanyoSwed 714 Polreisfel. It will be noticed that if the Buddbista had originated their own system of Logic, such proposition as yamityaM tadakRtakaM dRSTaM yathAkAzam would not have been employed. It is obvious, therefore, that they erected their system upon the foundations laid by the Brahmanas. FIT. . I. : T etc. Read #ta: her kina: tara: 1 75H gara. i. e. P. 19, abhAva is nothing but the abhAva of bhAva that is sattA; and this abhAva 11. 1-4 is nothing separate from 919, it is an aspect of 172, and not any independent reality. [ag ARTISHE T Thea ). Cf. the view of the S'ankara Vedanta which is the same. evaM nityazabdena &c.-nitya according to the Buddhists is only a negation of a face, the latter alone being the reality. The reading yathA bhAvAbhAvo bhAva iti--that is, bhAva instead of abhAvawould be in accordance with the Buddhist doctrine of ' which makes the nature of every bhAva consist in ataghyAvRtti, . . Qat=4&elat=cat1914. Each of the three and cza-is P.2, to be here understood not as single terms but as propositions, 1). 7-12. Hence, 98298497776. g. af: Giseg=a( i. e. 9976-)2767 e. g. 169 i. e. Te a lT; EZF=2( 1. . 9987!FTA and 462 ) vacanam e.g. yatkRtakaM tadanityaM dRSTaM yathA ghaTAdiriti and yanityaM (anityatvAbhAvavat ) tadakRtaka dRSTaM yathAkAzamiti. These three propositions are otherwise known as'the three 22428' or parts of one whole, namely, the Inference. aera' is a word of the Nyayasutra of Gotama. (garta Risaua tena,' by the older-Brahmana-logicians ). (1) Note that this formal process of Inference is found qaziya51,' that is, when one attempis to convince another by reasoning (='cirea'). (2) Note that the old logicians placed the predicate before the subject in the after or 99999, whilethe later Naiyayikas reverse the order. cf. Vatsyayana in the N. Bhasya hag bhanityaH zandaH utpattidharmakatvAt , while later Nyaya trentises such as tarkasaMgraha, muktAvalI etc. have zabdo'nilyaH kRtakatvAt (3) Note hetu. in otherwise called pakSadharma (4) Note that the dhyante. includes dRSTAnta proper as well as vyAptis; not only ghaTAdiH, but yatkRtakaM tadanityaM dRSTaM yathA paDhAdiH and similarly, not only AkAzam , but mimaM tadastaka dRSTaM yathAkAzam .

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32 It is not the 21 in itself that proves, but CERTAs an observed particular of a general proposition that proves. Hence the o ezrat,' like the 'GIELT' of the Brahmana Nyaya, includes Th. This is supposed to be an original contribution of Buddhists to Indian Logic which later Brahmanas adopted in their own system. Compare, however, "3E9FuArticia=mit. #afari zihla," also "ta: 27Hvitalatej fala-- Vatayayana's N. Bhasya I. i. 34-35. TT. 9. 9. na gaur aquao ---This should be read with the preceding "3661: P. 19 1. 5. gengur: ". Of the three 997, la and U17 the 484 is the central obiect towards which the fa and the 17 are directed. pUrvAcAryANAM &c.-This 'saMjJAntara' of 'pUrvAcAryas' goes as far back as the terminology of the Nyayasutra of Gotama. I. Gasina:......9974-Explanation of 29715HZQ7 BMazahiP. 50ab. Salozitia: Let us note that while yra is the objective fact cf the pervasion of one real by another real, sa ma is the subjective process of tracing a universal truth through a number of particulars. 74-34945 HEATH: e. the three collectively, and none singly, can prove the proposition. FOT. J. 412279:--"Ch. appears to read' arq- (or arga-) ETHIE' while T P. 2. 1. 13. reads S91477" (N. Pr. Part II p. 14. Comparative Notes ), Explain : sAdhyarUpo yaH pakSaH tasyAbhAsaH Note that here pakSa is already shown to be not only the minor term (H) but the proposition in which the major term is predicated of the minor (vifarra ). If you read Fateha:, explain it thus: 472759: ANAF 4: 44: tasyAbhAsaH Note that 'sAdhana' is not only the hetu or hetuvacana but qilgaarifa ATH'. 'F7E71914:' of T' is as shown above not a good reading. Of course, pakSa is sAdhya and consequently pakSAbhAsa is sAdhyAbhAsa: But this creates confusion, unless the word as is restricted to 981 and is throughout used as a synonym of 94. The fallacies of 49 are also known as fallacies of afaat(See Bhamba's Kayy&l. ) nyA. pra. sAdhayitumiSTo'pi-Recall 'sAdhyatvenepsitaH' in the defintion of pakSa (N. Pr. P. 2, 1. 13 p. 17.). The Panjika notes in this connection: Arafatalke ran to P, 3, 1. 7. Anara rite mina (Panj. P 50 b ).

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FOT. 9. 7. The Vrtti points out that even if the so-called 99 satisfied the remaining part of the definition- gi i etc-it would be P 50 b 9812778 if it was 'eilafaz. =011. #. &. draagt fark--Not simply opposed or contrary to, but disP. 19, 1.19. proved by. For " qera:?" read '? 1 491219: " 1. 23 & ga:... 1240137 alegerea78=4&TRI SANA, i.e. stey means the determined by 928; thus, for example, when we speak of & $59 of paddy, what we really mean is paddy of a certain weight or measure, viz. '$5a.' FOT. . q. Teen FAGUARTSAT-The Vrtti points out, somewhat meticu. P. 19,1. 24, lously, that in all such dames ag' saarlanean etc. we are to paJjikA. understand pratyakSaprasiddhadharma-viruddha etc, that is to say, the virodha arises P. 50 b not from the pramana sen etc, but from the fact which is disclosed thereby. -25. 9. 1941--There are nine kinds of Fallacious Theses ( 991a719 ) :P. 2. 1, 14. (1) A thesis is contradicted by Perception (serenita') e. g. to 34>>: 767:-- Sound is inaudible.' P. 3.1. 5. (2) A thesis contradicted by Inference (377aafa 'e o farat 99:- A pot is eternal' is contradicted by the inference 'A pot is non-eternal, because it is a product.' (3) A thesis contradicted by coe's own doctrine (n ica ) e.g A Vaisesika undertaking to prove ' facu: 74: '--'sound is eternal.' (4) A thesis contradicted by public opinion ( e.g. "gra far:#7683 2 Fala galeria "-'A (dead ) man's skull is pure ( not untouchable), because it is a limb of an animate being; as, for example, a conch or a shell. Now according to public opinion the former is regarded as untouchable, though not the latter. (5) A thesis contradicted by one's own statement (normal ) e. 9. 'Aral A prot'-My mother is childless.' This proposition is self-contradictory. But it is not clear whether a statement which contradicts one's former statement will come under this head. Of course, if the former etatement amounts to a doctrine it will be clasged as B aham,' but not otherwise.

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34 (6) A thesis whose predicate is unacceptable (wiftsfriqu:) e. 9 while arguiog with a Sarkhya, a Buddhist taking his stand on such a proposition as 'Sound is perisbable, (hte: ez a rarait a stat) The predicate in urma Paramit is denied by the Samkhya. (rather, Mimarsaka) Dr. Satischandra Vidyabhusana rightly observes: "Sound is a subject wellknown to the Mimwasaka, bat not to the Sarkhya."-I would slightly change the language and say that sound is imperishable is a wellknown doctrine of the Mimatisaka, not so much of the Sarokhya. (7) A thesis whose subject is unacceptable ( Braferareal ) a... while arguing with a Buddhist, a Sarnkhya taking his stand on such a proposition as 'A self or ego is spiritual' (FIENFTA ala aaa erralt'). The existence of the subject -viz. akhl--is denied by the Buddhist. Dr. Vidyabhusana calls (0) 'a thesis of an unfamiliar minor term', and (7) 'a thesis of an unfamiliar major term', the illustrations given being the same as above. This is obviously a slip ; the words 'minor' and 'major should be interchanged. (8) A thesis whose both the terms-the subject and th: predicate-are unacceptable to the other party (euraa:) e... a Vais'esika arguing with a Buddhist and taking his stand on such a proposition as 'The soul is the substantial cause of pleasure, pain etc.' ( 67 at sa ganehnaa. Ficurartha ). Here we have to note that the Buddhist depies both the subject and the predicate; he does not believe in the existence of atman nor does he hold that pleasure eto. are qualities inhering in atman. (9) A thesis universally accepted ( KPU) e. g. 'Sound in audible' i. e. apprehended by the sense of hearing.'(71497: per ta). Dr. Vidyabhusana's translation of his Tibetan text gives, as an example, "Fire is warm'. In principle, this agrees with the example of our text, '17: 17997 fa' But T' of Principal Vidhus'ekhera Bhattacharya reads 'qe efica fa.' This is the opposite of Dr. Vidyabhuyana's illustration

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3.5 and changes the nature of the fallacy. In connection with his reading of T'. Mr. Vidhus'ekhara remarks: "T... g. It has already been noted (Note 20, 2. 16-17 above) that the last 1 in T'is affs and the illustration given above is quite in accordance with it. Yet, T'itself when it illustrates the term, reads af. It appears that T' is perfectly right in reading the last pakSAbhAsa as prasiddhiviruddha, and in illustrating it as abhiranuSNaH, for how can prasiddhasaMbandha be a pakSAbhAsa and be illustrated as 'zabdaH zrAvaNa: ' as there is nothing here which can make an appearance (a) of the cher? It is, therefore, evident that there is some confusion in the mss. of both the Skt and other versions". What makes 'zabdaH zrAvaNaH ' an AbhAsa of the pakSa is that it is presented as a and yet is not a Ter, the definition of a requiring that it should be ' sAdhyatvenepsitaH ' or ' sAdhayitumiSTaH '. This can only be when the truth of the proposition is at issue between the two parties. Such, however, is not the case with > zabdaH zrAvaNaH 7 and so it is a pakSAbhAsa. The correctness of the reading of the Skt text of the Nyayapraves'a is vouchsafed by the commentary which in explaining and justifying this abnormal type of a observes as follows: " prasiddhasaMbandho yathA zrAvaNaH zabda iti / prasiddho vAdiprativAdinoravipratipattyA sthitaH saMbandho dharmadharmilakSaNo yasmin sa tathAvidhaH / idda zabdo dharmoM zrAvaNatvaM sAdhyadharmaH / ubhayaM caitat vAdipratiar: after"-Vrtti p. 21, 1. 24 to p. 22, 1. 2. This type is also noted by the author of the Nyayavatara (a work of Jaina logic by Siddhasena Divakara) and its commentator: 'pratipAdyasya prativAdinaH yaH kazcit siddhaH pratItAvArUDha ena sa pakSAbhAsaH / sAdhyasyaiva pakSatvAt siddhasya sAdhanAnaItvAt / atiprasakteH // " The Chinese text of the "Praves'a-taraka-s'astra" supports the same reading. Of the four fallacies of the Thesis...not found in Dinna's work, but, only in S'ankara's, the last is thus vindicated by Suguira: "The last fallacy of the Thesis is of quite a different character from the preceding. If in the first fallacy it was regarded as absurd to maintain as a Thesis a statement directly contradictory to fact, so in the last fallacy it is maintained

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36 to be equally absord and fallacious to offer as a Thesis a statement which everyone would accept as a plain statement of fact. No less absurd than to propose the Theais "Sound is inaudible" is to propose the Thesis " Sound is audible." In proof & Universally accepted truth is treated as an imperfect Thesis." (Hindu Logic els preserved in China and Japan p. 62.) As noted by Principal Vidhusekhara, Ch reads Retrozzafez and T RERIET for a ll of the Skt, text. T' first names it startenaren but afterwards in illustrating it below reads prasiddhasaMbandha. T* reads zaliha, periferia, Fies and Perles for the last four, which makes only a difference of language, sAdhyadharma and sAdhyadharmin being equivalents of vizeSaNa and vizeSya respectively, and you in the last corresponding to pa of the Skt, text. It is interesting to note that Bhamaha, the great Buddhist poetician, while giving a summary of Logic ( ta 5 :'), in the course of his treatment of lee adopts the same classification as that given here ( alama [= 3-60 mantahInaM duSTa', and illustrates the last duSTapratikSA = (pakSAbhAsa) which he calls statuut by the example given in our Skt. text. " s a HU 1991 saat Bhamaha's Kavyalamkara V. 19.). Thus, the correctness of the reading in the Sanskrit text- art-is warranted by the N.Pr. Vitti, Ch, T', half of T' and Bhamaha's Kavyalamkara. Kumarila in his slokaVartika mentions 'sarvalokaprasiddhivirodha' which should not be mistaken as supporting the reading sferiana of T. For, in SI, Vart it appears as a variety of Tafane, which in its turn is one of the fatics of the six pramanas. This he illustrates as follows: "agrecimeni AT Aina 1 a uhren F12 asta n" In the scheme of the N. Pr. this would fall under ' ' and has there. fore nothing to do with the effects of T' given in the place of mind. ParthasarathiMis'ra, the

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37 commentator of Slokavartika, criticises the illustration of lokaviruddha ( = sarvalokaprasiddhiviruddha) as given by the Buddhist logician 22 naraziraHkapAlaM prApyatvAt zuktivat, which, in his opinion, should have been given as an illustration of Agamavirodha. Thus, Kumarila and Parthararathi while they mention prasiddhiviruddha, do not employ the word in the sense of the afafa of T' but of the ' lokaviruddha ' which figures in all the recensions of Nyayapraves'a. Uddyotakara sees no justification for recognising prasiddhiviruddha ( = lokaviruddha of N. Pr.) as a special pakSAbhAsa, since it would come under one or another of pramANavirodhas. He thus says : - " prasiddhiviruddhaM tu na budhyAmahe ko'yaM prasiddhivirodha iti ? / prasiddhiH pratyakSAdInAM pramANAnAmanyatamenArtha pratipattiH yathA acandraH zazIti / tasmAtpUrvapramA Navirodha evAntarbhavatIti na prasiddhivizeSAbhidhAne pRthak prayojanaM pazyAmaH / -- N. Vart. p. 114.) Moreover he objects to the example given by the Buddhist logician as an illustration of ' Agamaviruddha '. The proposition 'nityaH zabdaH ' he says, is not opposed to the Agama but only to the anumAna of the vaizeSika, the right illustrations of Agamaviruddha as given by Parthasarathi being zucinaraziraHkapAlaM prApyakRtyAcchuktivat, agnihotraM na svargasAdhanaM kiyAtvAt bhojanavat, agniSomIyahiMsA pratyavAyakarI hiMsAtvAt brahmaddasyAdivat Thus " Agamaviruddhamapi vaizeSikasya nityaH zabda iti yathA / idamapi nAgamaviruddhamiti pazyAmaH / na hi vaizeSikeNa zabdAnityatvamAgamataH pratipannamapi tvanumAnAt kAraNato vikArAt ityevamAdeH 1 etadapyanumAnaviruddhameva". Furthermore, he objects to ' azrAvaNaH zabdaH being regarded as a case of pratyakSavirodha, it being in his opinion a case of anumAnavirodha, the proper illustration being Le anuSNo'mariti " Thus : " anuSNo'gniriti pratyakSavirodhaH / azrAvaNaH zabda iti pratyakSavirodhaM kecidvarNayanti tadayuktam / indriyavRttInAmatIndriyatvAt / indriyavRttayo'tIndriyA idamanenendriyeNa gRpate nedamaneneti na kasyacit pratyakSamasti kiMtu tadbhAvAbhAvAnuvidhAnAt / rUpAdijJAnazindriya vRttayo'numIyante / tasmAbhedamudAharaNam / udAharaNaM tvanuSNo'bhiriti yuktam // Similarly, Kumarila criticises the Buddhist and says that zabdaH aprAyaH is an illustration of pratyakSavirodha, for we all apprehend zabda, and not zabdaH abhAvaNaH, which we know to be viruddha to anumAna and not to pratyakSa. Thus:-~-~" aprApatA tu zabdAdeH pratyakSeNa virudhyate / teSAmazrAvaNatvAdi viruddhamanumAnataH / nahi zrAvaNatA nAma pratyakSeNAvagamyate / sA'nvayavyatirekAbhyAM gamyate badhirAdiSu / " Sl Vart. vv 59b-61& " " The illustration given under svavacanaviruddha in our text, -' mAtA me bandhyeti ' Kumarila would treat as a case of 'zabdavirodha, which he divides into pratijJA - pUrvasaMjalpa - and sarvalokaprasiddhi virodha, the first

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38 (pratijJAvirodha) again into uktimAtrabAdha, dharmoktibAdha, and dharmyutiyAdha -~illustrating them by " yAvanIvamahaM maunI," where the very utterance contradicts the truth of the proposition, " saMveM vAkyaM mRSA," where the mRSAsva predicated of all propositions makes this very proposition 29 and thus contrudicts its truth, and " ahaM yato jAtaH sA vandhyA jananI mama" where the subject ( jananI) contradicts the predicate (vandhyA) and thus makes the proposition false. The 'pUrvasaMjalpavirodha' of Kumarila is what is called 'Agamavirodha' in the Nyayapravess : " bauddhasya zabdanityatvaM pUrvopetena bAdhyate" corresponding with " vaizeSikasya nityaH zabda iti sAdhayataH ". The sarvalokaprasiddhivirodha, already noticed, is illustrated by the denial of a well-accepted meaning such as the word candra denoting zazin . "candrazabdAbhidheyatvaM zazino yo niSedhati sa sarvalokasiddhena candrajJAnena baadhyte|" This sarvalokaprasiddhivirodha of Sloka-Vartika is a variety of zabdavirodha, and hence 'amiranuSNaH' will not be an illustration of it. It will rather be an illustration of signato both in the scheme of the Nyayapravega and that of the S'lokavartika. Siddhasepa Divakara, the author of the Nyayavatara, thus refers to the fallacy of pakSAbhAsaH " pratipAdyasya yaH siddhaH pakSAbhAso'kSaliGgataH / lokasvavacanAbhyAM ca bAdhito'nekadhA mataH // " Here are noticed five vareties of pakSAbhAsaH-(1) pratipAdyasya yaH siddhaH i.e. pratipAdyasya prativAdinaH yaH kazcit siddhaH pratItAvArUta eva sa pakSAbhAsaH (Com.) prasiddhasaMbandha of the Nvavapraves'aie. paudraliko ghaTaH, saugataM yA prati sarva kSaNikamityAdi; (2) akSato bAdhitaH (= pratyakSaviruddhaH') ... niraMzAni svalakSaNAni, parasparaviviktau vA sAmAnyavizeSau iti ; (3) listo bAdhitaH / ... anumAnabAdhitaH (= anumAnaviruddhaH ')-e.g. nAsti sarvazaH (4) lokavAdhitaH (lokaviruddhaH' ) e.g. gamyA mAtA; (5) svavacanabAdhitaH = svavacanaviruddhaH '...na santi sarve bhAvAH Dharmakirti in the Nyaya bindu says : "anirAkRta iti etalakSaNayoge'pi" It may be noted incidentally with reference to the reading of NPr. P. 1, 1. 7 discussed above that Dharmakirti refers to 'yaH sAdhayitumiSTaH pakSaH' as the 'lakSaNa / ('etallakSaNayoge'pi') of pakSa' to which he adds 'anirAkRtaH' and justifies the addition; and Dharmottara in commeting upon it also says etadityanantaraprakrAntaM yatpakSalakSaNamurka sAdhyetveneretyAdi etalakSaNena yoge'pyartho na pakSaH iti pradarzanArthe pradarzanAya anirAkRtaprahaNaM kRtam - thus implying

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39 that the older definition of qe did not contain the proviso " pratyakSAyavirudaH", and therefore the whole "pratyakSAdyaviruddha iti vAkyazeSaH" may well be an emendation of the text of the N. Praves'a (P.1, 1.7) in the light of Dharmakirti's suggestion. yaH sAdhayitumiSTo'pyarthaH pratyakSAnumAnapratItisvavacanairnirAkriyate na sa pakSaH iti pradarzanArtham / tatra pratyakSanirAkRto yathA azrAvaNaH zabda iti / anumAnanirAkRto yathA nityaH zabda iti / pratItinirAkRto yathA acandraH zazIti / svavacananirAkRto yathA nAnumAna pramANam / iti catvAraH pakSAbhAsA nirAkRtA bhavanti // "-N. Bindu. Dharmottara in commenting upon this passage of the N. Bindu does not enlarge the list. But he adds an illustration of svavacanaviruddha which is interesting, since it reminds one of the famous Greek parallel-'All Cretans are liars' pat forward by one who was himself a Cretan (" yo'pi hi sarva mithyA bravImIti vakti so'pyasya vAkyasya satyArthatvamAdarzayanave vaakymucaaryti|)prtiitiniraakRt is thus explained: "candrazabdavAcyo na bhavati zazIti pratijJAtArthaH / ayaM ca pratItyA niraakRtH| pratIto'rtha ucyate; vikalpavijJAnaviSayaH pratItaH / pratItatvaM viklpvijnyaanvissytvmucyte| tena vikalpa vijJAnaviSayatvena pratItirUpeNa zazinazcandazabdavAcyatvaM siddhamava |...atH pratItirUpeNa vikalpa vijJAnaviSayavena siddhaM candrazabdavAcyatvamacandratvasya bAdhaka draSTavyam / "-N. B. Tika. Before concluding this branch of the subject let ug note Prasastapada's list of five pakSAbhAsa:--These are " pratyakSA-numAnAbhyupagata-svazAstra-svavacanavirodhinaH / " and they are illustrated as follows:(1) anuSNo'gniriti ( Fire is cool) pratyakSavirodhI; (2) dhanamambaram (Skyspace-is dense) ityanumAnavirodhI ; (3) brAhmaNena surA peyA (A Brahmana may drink liquor) ityAgamavirodhI ; (4) vaizeSikasya satkAryamiti muvataH ( An effect is pre-existing in the cause, in the mouth of a Vais'esika) svazAstravirodhI; and (5) na zabdA'rthapratyAyakaH (Words carry no meaning ) iti svavacanavirodhI. nyA. pra. vR. azrAvaNatvaM sAdhyadharmaH ayaM ca sAdhyamAnastatraiva dharmiNi pratyakSaprasiddhena zrAvaNatvena virudhyate-If P.20,l. 4. you undertake to prove azrAvaNava of zabda, this predicate--azrAvaNatva will be found to be opposed to and disproved by a man which is already known by mu to belong to rea. .1. 5. mAha-zrAvaNatvaM sAmAnyalakSaNatvAt pratyakSagamyameva na bhavati / kathaM pratyakSapasiddhadharmaviruddhaH? An objection to the foregoing illustration is here taken i munden sAmAnya--the Universal or the General is not pratyakSa at all according to Buddhists, svalakSaNa, that is, the Particular and not the

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Universal being according to them the object of **, while sAmAnya, that is, the Universal is the object of anumAna (" pratyakSasya hi Freida lasa: 315Haey AFTlafa dia: "...Pasjika p, 50 b ). How then could one say 'pratyakSaprasiddhena zrAvaNatvena '-zrAvaNatva being a HRT and therefore beyond the reach of 4270? Answer: Hasta F412ATURIT 1914aa19TEI: I i.e. the termingtion na in pravica is not intended to signify HATE the general or universal nature-but svarUpa (=svalakSaNa-sva) the particular nature, the thing itself (nu) 1291. apatah lagi saatet...... a sollagataifa maa-ExplanaP. 50 b. tions in terms of Buddhistic metaphysics. Read "NILAR Hiasaqqat: 1......675 240 paa fis or her appeto na fars?' Offt. Bladet FR-While answering the objection, arr' ( DharmaP. 50. b. kirti ?) goes beyond the position taken up in the foregoing reply, in which amant is conceded to be a real-which is apprehended by anumAna though not by pratyakSa. 'AcArya , denies reality to FIRMA altogether. He says: "915 19944: ARANYA:, fete svabhAvArthe ,i.e. the in zrAvaNava does not meen a real universal (a ma, that is ha in the sense of real universal) but only being, in the present cage conceptual or nominal existence. The difference between the first and the second explanation is the difference between two schools of Buddhist Metaphysics viz, Reprezentationism or Indirect Realism and Subjectiva Idealism. It is to be noted that a does not occur in the text of the N. Pravesa whose illustration is "aplau: To " which is not open to the objection discussed above. Evidently, the illustration is found elsewhere and is confounded with that given in the N. Pravesa- unless it be assumed that the author of the Vrtti had it in his copy of the N. Pr. Probably, the text of the N. Pr. which contained no reference 2014 () was explained and illustrated by commentators in terras of HTAT and so gave rise to the objection wbich is noted in the Vrtti and is repeated in the Panjika. 31. 8. . His &c. ' BT:14 as here undertood is the particular P. 20, school which the writer bas avowed as his own. 1. 13-14.

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after a &c.--(9) gfal lai augalaia ( Vais'. Sutras VI. i. l., 50. b. 57 a. (2) FIREY 41aofala. ( Vais'. Sutras X. ii.-9.) rom-By the Minamsakas a112741--In consequence of its not being a production of any person, human or divine. hocaat-in consequence of its being the work of a personal being; in the present case, of the Divine Person FYT. 8. q. dagai...etc.-Read "naisia zarzuia fateteauagana " ( See P.21, 11. 4-5 Panjika p. 52a. ) paJjikA sAMkhyamate hi &c.-A summary of the Samkhya system. sAMkhyazAstrAdeva P. 51- sAMkhyasaptatyAderavaseyam-sAMkhyasaptati is referred to in Annyogadvara (a work P. 22a. of the Jaina canon ) aa 'Aurigaki' which is the same as gaulanta or iragania, the "Golden-Seventy" which together with a commentary was translated into Chinese by Paramartha bet ween 557 and 568 A. D. This is the ean e as the well-known klkiaaki of . avirbhAvatirobhAva &c.-~-The Sankhya denies * niranvaya utpAda' and 'niranvaya vinAza,' that is, absolute utpAda and absolute vinAza, a doctrine maintained by the Buddhists and the Nyaya-Vais'esikas who are consequently stigmatised as a mita's, that is, semiBuadbista. Not that 37117 and fant in some sense in the sense of AvirbhAva tirobhAva0-are not accepted by the Samkhyas. niranvaya = that into which the cause does not enter ; traceless ; absolute, patrikA sAMkhyamate hi paJcaviMzatistatvAni bhavanti-1 prakRti-sattvarajastamasA sAmyAvasthA, 2 mahAna P. 5) b. (=arta=ais ), 3 BEFK, 4-20 a group of sixteen consisting of 5 amo, 5 248,1 #9: and 5 AIAS, ( 74-79,-EUR9,-Ft-174-) and 21-25 the 5 feras ( 2291, 379, aan, ay, and in.) The Sankhyakarika which gives the number is quoted in the Panjika. So also is the Karika which distinguishes the nature of sola from the other members of the series; the same has **t. been also explained. fecufa etc.--The Sarkhya etymology of P. 52 a. the word. patrikA kavidAha- nanu bauddhamate pakSavacanameva noccAryate tatkathamayaM bauddhastha pakSAbhAsaH? P. 52 b. Objection: How can a Buddhist speak of aan te when he has no such proposition as 'quand' or 'ulani' forming part of bis Inference ? In answering this objection, the fact that the Buddhist does

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42 not recognise it is admitted, but the treatment of and q is defended on the ground that it is meant for beginners ('Totem para' ), who have to gather every kind of information relating to the subject before they enter upon a scientific discussion. In the latter case, 48799 is not necessary, dana ig enough. (aata aagt:at ga xat: 7:). The Buddhists were not the founders of the science of Logic, of which they bad borrowed the framework and numerous details from the Brahmanas. These, however, they have endeavoured to improve upon in their own way. This is how the subject of 94977 finds a place in a Buddhistic work, although the rejection of pakSavacana (pratijJA ) is one of the reforms which the Buddhists have proposed. 01. 4. q. 1 a fer etc. Read 9 a 4877 TEN Anta. Objection:P. 21.11.5-10 If the fact that your proposition is not accepted by your opponent is enough to make it a halaq, good bye to all agaia. (fananifaa aaea aifa gaisgamna ?) For, every ( parArtha ) anumAna is occasioned by difference with the opponent. Answer: Mere difference of opinion does not create thglasierot 781418, for surely such a thing would be absurd. The qe under notice is intended to serve as a caution what the cosa should be properly established and placed beyond possibility of question by means of valid arguments. / upapattibhiH dRSTAntasAdhane kRte'numAnaprayogaH iSTArthasiddhaye bhavati ! nAnyathA / punaH sAdhanApe cart 1 ta ar TETET 1919: 5:1-N Pr. Pitti p. 21 11 8-10). patrikA dRSTAntasAdhane kRte &c tasmAdvidyamAnasyotpattyarthAsaMbhavAt ghaTazabdAdirasannavotpadyate yathotpadyate P. 52 b $a$:! fichanallazzaitis: It has been observed above that a P. 53 a. 981--that is a minor premisa---doee not beeome A - fallacy of the minor simply because it is not acceptable to the other party. But in order that the balance be turned in our favour we must show that the 577 on which we rely is sound. Thus, in the problem of factia versus anityatva mooted above ghaTa should be shown to be anitya by refuting the file--the doctrine of pre-existence of ther in the of the Samkhyag. The whole of the second half of P. 52 and the first half of P.53 contains a refutation of this doctrine.

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43 377fat RW Fiat 1911-effitant #711apyrafia elegi:-The Samkhya argument: Since only such ris as are possessed of Elfri ( potential energy or capacity ) can produce a given #19 and no others, it is evident that the exists in the 774 in the form of that strehi. Criticism: No. The wat is not found in the Fitot before it is made. (Read: "FIFT ITU SATT ) The Sankhya angwers: It is not found, not because it does not exist, but because it is not made manifest (377 74514: ). Criticism: What is there to show that it exists ? ( AF FH17 ? ) Savikhya: The very fact that it comes into being. ( 3891en: ). Criticism: If it exists already, it is absurd to say thaa it comes into being (factarakitangceisia aia at iqgarraina). The Sajukhya rejoinder: If that which does not exist can come into existence, a diaq14 ( the horn of donkey) can Ag well do so." ( Aiaren aanrlardale: Riva); or rather. as the Binibigaien maintains, that which does not exist can come into being, nothing can come into being except a ataui ! Reply: No. The ataqj does not come into being, because there is no cause to bring it into being. ( FICUTA1917 etc.) Similarly az is not made out of afas, or 48 out of ziqoz because tantus are not the cause of ghaTa, neither mRtpiNDa of paTa, Every effect has a definite set of causes which alone produces the effect and no other (pratiniyatasAmagnyAH pratini44714011 peata ). Mark the difference between the two views: The problem before tbo two parties is-How is it that z ja made out of plant and not out of angs, and similarly e out of Tags and not out of mRttikA? One of the parties-the satkAryavAdinaccounts for this by assuming a stlh i. 8.--the potential existence of or in the w, which enables it, and it alone, to produce the particular effect; while the other the sharafee accounts for it by assming a causal law (based on observation ) which connects the cause with the effect (tantUpalakSitA hi sAmagrI paTasyaiva janikopalabdhA anyA tvanyasya / ityupAdAneSu pratiniyatakAryopalambha eva kArya niyamayati / na tu kAraNe sattvAttaniyamaH) Note that according to one school the Aga is the ultimate fact of observation; according to the other the Ach is the fact to be accounted for-which is done by

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agauming rift for the purpose. The position of the armir. afes is this: Whatever is made must be 34before it is made; not that whatever is art can be made. Hence, the objection that a watu might as well come into existence because it is arai is futile.; it is not every 24 that is made, but whatever is made must be asat before it is made, (yadutpadyate tadutpatteH pUrvamasadevoc94a gia rach 17 gagana agad a) In fact it is a contradiction in terms to say that a thing is and that the same is afterwards made ( Harrficali Altea). Moreever, if a thing is Even before it is made, why all tbe labour of collecting the materials and working the machinery for its manufacture ? (Read yqugaztia#17071972 -Panjika P.53. a). The Samkhya reply: It is for making patent what was hitherto latent ( Britan ) Criticism: Was that ofitartet ( drawing out or manifesting of that which is latent) at or at before now ? If you say T wliy need you trouble to make it ? If you say 3187, you relinquish 31941917. The Samkhya explanation: Bhai or mainfestation is only the removal of amazon (RMvyapagamo'bhivyaktiH ), not a thing to be made like the kArya whose B agift it is. Criticism: If thereby you imply that aftarihi is az, the removal of aparut is unnecessary. If, on the other hand, the removal is doing something, the affiti ceases to be nitya. (nityAyA abhivyaktarAvaraNasyAkiMcitkaratvAt / kiMcitkaratve vAjanityatvaprasanaH / ) Samkhga objection: It is contended by the Samkhye that such expressions as aDDaro jAyate, ghaTaM kucha bear testimony to the existence of the thing before it is produced; for, the kriyA in jAyate cannot be done by aGgura unless the aGkara is there; 'similarly the star in cannot be applied to unless the qz is there. Answer: the Brs and the art are here referred to proepectively ( net oa e gra qeshara facer & fa aguan: f la192775: ) In brief, there is no sense in saying that a thiog is made if the thing is already there ; And if a thing is made it is clear that it is not nitya. (vidyamAnasyotpattyarthAsaMbhavAt ghaTazabdAdirasammevotpadyate yazcotpadyate sa kRtakaH / itakatvAbAnityatvAsiddhiH Read this for at:) For a full discussion of the pros and cons of the regiziala, yide Samkhya Sutras I. III-123 with the Bbasya

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45 of Vijnanabhikgu, and Vedantasutrag with the Bhasya of S'ankara and the Bhamati of Vacaspatimis'ra. The distinction between the two doctrines is thus presented in A nutshell by Vijnanabhiksu at the end of bis commentary on Sainkbya Sutra I. 123:-ayameva hi satkAryavAdinAmamasatkAryavAdibhyo vizeSo yat terucyamAnI prAgabhAvacvaMsau satkAryavAdibhiH kAryasyA'nAgatAtItAvasthe bhAvarUpe procyate / vartamAnatAtyA cAbhivyaktayavasthA ghaTAvyatirikteSyate / ghaTAdevasthAtrayavattvAnubhavAditi / anyatu sarva samAnam . The theory of abhivyakti has been examined and defended at considerable by Vijnanabhiksu in his Commentary on S S. I. 121-123, the inain difficulty in the theory being met as follows :-" athaivanabhivya te.. rabhivyaktayanaGgIkAre kAraNavyApArAt prAka tasyAH sattvAnupapattyA satkAryavAdakSatiriti canA asmina pakSe sata evAbhivyaktirityeva satkAryasiddhAntu ityAzayAt / abhivyaktimAbhivyaktayamAvana tasyAH prAgamanve'pi nAsatkAryavAdalApattiH / ' Mediating between the 314#nirana of the Nyaya-Vaisesks and the secretare of the Savkliya, the Sankara Vedaptin recognises partial truth in both, and while the Jains would treat them as two points of view both of which though partia! are equally true, the S'ankara Vedantin regards both as equally false and deduces from their conflict his doctrine of anirvacanIyatA or mithyAtva of all effects. The various views on this subject have been summarized by the author of Saiksepa-Sariraka in one verse as follows: " ArambhavAdaH kaNabhakSapakSaH saMghAtavAdastu bhadantapakSaH / sAravyAdipakSaH pariNAmavAdo vedAntapakSasta vivartavAdaH-" where bhArambhavAda-asatkAryavAda, saMghAtavAda-paramANupujavAda, pariNAmavAda-satkAryavAda, and vivarttavAda=anirvacanIyatAvAda. "evaM ca vinAzI zabdaH etc.-This proposition of the Buddhist, howsoever true is not placed beyond the charge of qanam until the dRSTAnta is established as a thing that is vinAzin. It should be noted in this connection that if the 217 which is the ground of the reasoning is to require a proof, and the latter still another proof and so on ad infinitum, there will be no rest (yadeva sAdhanamupanyasyate vAdinA tatsarve syAsimityaparAparasAdhanopanyAsenAnavasthaiva syAt ). Moreover, aprasiddhavizeSaNa and aprasiddhavizeSya are really not pakSAbhAsas at all. For, let us just consider in relation to whom they are stie and therefore supposed to be

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46 qars: the age or his opponent? that is, the proposer himself (a ) or one whom he endeavours to convince ( alama ) ? Not the former, viz. the aida. Because, so long as the quiet bases his argument upon Tin such as Ete, and uses a vizeSaNa, the vizeSaNa cannot make his pakSa / WAA simply because the other side does not agree to it. And not, the latter, viz. the fa9127. Because, one becomes a pratipAdya when he does not agree (apratipatrasya pratipAdyatvAt ). Read tathAhi-etau for tathA gheto. For pratipAdyApekSayA I was inclined to read sidagon, as the word with which it is contrasted in 1 9. This, however, would require that we sbould read prativAdakasya ( equivalent to vAdinaH) for pratipAdakasya-which is a bit' awkward. But the concluding words apysaqary sfaqrazala leaves no doubt that the correct reading is gratari and not prativAdyapekSayA. Moreover, the words pratipAdaka and pratipAdya for vAdin and sfaaier are found elsewhere also. e. g. in the Nyayabindu. gift (@TifaTa la facci:-The meaning here given of fatrana: P 53 b deserves to be noted. According to the Metaphysica! Nihiliets of Buddhism, nothing possesSES & Eelf i. e. essential reality. The Realists of Buddhism did not go so far, but they denied the reality of the universal and the one ys aguinst the par. icular and the many. Consequently they denied A1914 and avayavin . avayavin is the whole which is over and above and consequently other than the parts, according to the Nyaya-Vais'exika school. This the Buddhist denies, and the argument on which he relies is anumAna based upon svabhAvAnupalabdhihetu; that is to say, the reason that the thing ( fa ) is not found, and if it had existed it would have been found; but since it is not found, it does not exist. (cf. "Haiqqa zien 212 m gayahStiguria "-N. Bindu. ) As against the common sense view that we perceive the whole, it is maintaineal by the Buddbist that we infer certain component parts from certain other component parts. Thus, from the question whether the gocalled Perception ( 9242 ) is not in reality Inference (217#1), there arises the direct question whether the Whole ( sayin ) is anything over and

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paJjikA F. 53b 47 above the Parts ( avayavas). This problem is discussed at such length and with such a multitude of pros and cons in the Nyaya - Satras, Nyaya Bhasya and Nyaya-Vartika, that it appears to have been one of the greatest ontological problems of the age, ( Sea N. Sutras II. 1. 30-31 and 32-36 ) nAvayavI nAma kazcidarthAntarabhUto'vayavebhyo'sti, api tvavayavA eva paramArthasantaH / teSu ca katipayAnavayavAn gRhItvA tatsahacaritAnavayavAnanumAya pratisaMdhAnajeyaM vRkSabuddhiH / -- N. V. Tatparya II. 1. 30. 48 ( 1 ) arthAntaraM paTAttantavaH taddhetutvAt turyAdivat turyAdipaTakAraNamarthAntaramiti dRSTaM tathA catantavastasmAdarthAntaramiti; (2) sAmarthyabhedAdviSAgadavada ; (3) bhinnapratyayaviSayatvAdupasparzavat; ( 4 ) tantupaTarUpe bhizrakAraNe vizeSavattvAdrUpaspazarvat ( N. Vartika on II, i, 30 This together with the paragraph which follows has been rendered very clear by Dr. Ganganath Jha in his translation: The Vartika propounds four arguments in support of the view that the composite iss omething different from the components:-- (A) The component yarns must be different from the composite cloth, because they are its cause, just like the shuttle and other things; the shuttle and other things, are the cause of the cloth, and are found to be different from it. etc. (See pp. 236-37 ). na dharmANAmanugata :-Read na dharmANAmanugataH kazcidavayavI dharmI samastItyarthaH samasti saMbhavati guNAvayavavyatirikta -- Read guNavyatiriktamavayavavyatiriktamavayavidravyaM for guNAvayavavyatiriktamavayavidravyaM. na dharmANAmanugataH ... svabhAvAnupalabdhiH The argument against the recognition of a real dharmin-- avayavin- over and above the dharma-guNas and avayavas-~-~~is that there is nothing to prove that it exists. No such avayavin enters our perception. A thing is expected to be perceived if it exists, and if it is not perceived, evidently it must be pronounced to be non-existent. ( nahi zukrAdiguNebhyastantvA dyavayarvebhyazcArthAntarabhUtaM paTAdidravyaM cakSurAdijJAne pratibhAsate / dRzya. vAvayavI abhyupagataH / evaM ca yadupalabdhilakSaNaprAptaM sanopalabhyate tadasaditi vyavahartavyam yathA kvacitpradeze ghaTaH / nopalabhyate cAvayavaSyatiriko'vayavI tatraiva deze / iti svabhAvAnupalabdhiH - Panjika.) A possible difficulty : If there is no real avayavin what is it that is perceived? The gas are on all hands regarded as lying beyond the range of perception. Answer:

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48 We do not hold that s are abosolutely beyond the range of perception in all circumstances. We rather hold that they do become perceptible in a certain condition, viz, when they are close together so as to cooperate in one group( viziSTAvasthA prAptAnAmaNUnAmindriyagrAhyatvAdatIndriyatvamasiddhamiti / tathAhi parasparA vinirbhAgavartitayA sahakAritAvazAduptannAH paramANavo'dhyakSatAmupayAntyeveti / nahi sarvadevendriyAtikrAntasvarUpAH paramANavaH kSaNikavAdibhirabhyupagamyante / - Panjika ) Another possible objection: How do you then explain the unity of the object as perceived ? ( ekaH paTa iti kathaM pratyayaH ? ) Answer: The many (atoms) are too small to be perceived as distinct entities and hence the illusion; e. g; a light is constantly changing, a new flame coming into existence every moment, and yet it appears to be permanent owing to the fact that the different flames are very much like one another and follow in quick succession. ( anekasUkSmatarapadArthasaMvedanata evaika iti vizrAmetpatteH / pradIpAdau nairantaryotpanna sadRzAparAparajvAlAdipadArtha saMvedane'pyekatvavizramavat - Panjika) Objection: While the distinction of the ga remains unpreceived, how can the gs themselves be perceived, even in the condition and in the form of an avayavin (nanu bhedenAnupalakSyamANAH paramANavaH kathamadhyakSAH ? Panjika). Answer: If in consequnes of the distinction being unpereceived a thing is to remain unperceived, a light would have to be regarded as unperceived because the distinction of the light (which in reality is a series of lights in quick succession) is unperceived! Therefore in our view the 4s are pereceived although their distinctions are not, thus appearing illusorily as one instead of many. ( vivekenAnavadhAryamANastyAmadhyakSatve pradIpAdau pUrvAparavibhAgenAnupalakSyamANe'naSyakSatA prasakteH) Moreover, will you tell how even on your hypothesis an avayavin could be perceived ( pratyakSa ) though the distinction of the as are admittedly unperceived ? (avayavAnAM vibhAgAnupalakSyatve avayavavyapi kathaM tvayA pratyakSatveneSTaH ? - Panjika Note- Read kathaM tvayA 'for katham tathA ). Furthermore, I challenge you to get over the following dilemma: Conceding for the sake of argument that there is an avayavinU in addition to the avayavas which appear as an external object, may I know whether the body--which possesses (gross) size is one or many ? Supposing it is one, is it made out of one component part or

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49 many? In either case it cannot be one. For what is sthUla cannot be in its nature one (sthUlasyaikasvabhAvavirodhAt ). If the gross whole were one, when one part is coloured the whole would have to be supposed to be coloured, or if one part is covered the whole would be found to be covered ! ( yadi sthUlamekaM syAt tadekadazarAga sarvasya rAgaH prasajyeta, ekadezAvaraNe sarvasyAvaraNaM bhavet ) The other alternative, that the gross whole is many, is what you do not hold. For, you hold that one whole subsists in many parts ( anekatve'bhyugamavirodhaH bahuSvakyaveSvekasyaivAyavino vRtterbhavadbhirabhyupagamAt-Panjika). Objection: If there is no avayavin , how can you speak of something (avayavin) being sthUla and something ( avayava ) sUkSma ? (sthUlasUkSmAdivyapadezovayavyasattve'nupapannaH ) Answer: the avayavas come to be regarded as sUkSma or sthUla according as they are one or many. ( avayavA eva tathA uptadyamAnA alyabahutarAH sthUlasUkSmAdivyapadezaM labhante-Panjika.) p panikA. samekIbhAve--" sam ekI bhAve, av apRthatke, ay gatau. Derivation and mean4 ine of samavAyaH ekIbhAvenApathagamanam"-to be so united be separable. Things which possess this property are called samavAyina-e. g. tantus with respect to paTa; they are the AdhArabhUtakAraNa of paTa, while the latter is AdheyabhUta-kArya of the formers in other words, one rests indissolubly in the other. The Buddhist word for samavAyikAraNa is 'upAdAnakAraNa' ( the same is the word of the Vedantin), and the Jaina calls it 'pariNAmakAraNa.' tAna vitAnIbhAve--when the threads are arranged as warp and woof. saMyogasaMyoginoH etc. tantusaMyoga is something distinct from the threads and yet makes them into one 98. The aras beibg the samavAyikAraNa, the tantusaMyoga is the asamavAyikAraNa, (kAryeNa sahakasminnarthe samavetatve sati kAraNam-See Tarkasaingraha and Dipika ). The weaver and his weaving machine are the nimittakAraNa. AtmA sukhAdInAM &c...Atman is the samavAyikAraNa of its qualities, viz., sukha etc. AtmamanaHsaMyoga is their asamavAyikAraNa and lak candana etc are their nimittakAraNa. yathA vaizeSikasya etc. :-The Buddhist, unlike the Vaisesika, does not hold the doctrine of the three kinds of causes. According to him, there is one stream of consciousness, or rather series of consciousnesses ( fantasiala ), due to a group of antecedents which we call a cause, e.g. sak candana etc. of sukhavijJAna,

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50 nyA.pra.vR. prasiddho &0--vAdiprativAdinoravipratipattyA sthita:--The same-prasiba-is the P.21. word used in the Vais'. satras. Panjika points out that it is 1. 25. an intransitive participle ( praviSyati saH (read sa for sma) prasidaH akarmakaH katarikA) nyA. pra. khu. yasmin pakSAbhAse ( Paijika) svaM ca tadUpaM ca svarUpa-not svasya rUpaM, but svaM ca P.22. 1. 1. tadrUpaM ca.i.e. not the svarUpa or nature of dharma bat dharma itself. __].4. dharmayAthAlya-( Read yAthAtmya for thAyAtmya which is an obvious misprint ). yAthAtmya avaparItya-Paijiki shows how it comes to mean that. nyA... nirAkriyate &c.-Two ways of explaining nirAkaraNa, pratiSedhana pratiSedhaka P. 22,1. 5. ( Paijika), nyA. pra. vR. eSAM navAnAmapi ( Vrtti P. 22. 1. 2.).-of all the nine pratijJAdoSa P. 3. 11.56. enumerated above ( N. Pr. P.2, 1.14. 17 ). vacanAni pratijJAdoSAH ( Vetti P. 22. 1. 3). dharmasvarUpanirAkaraNamukhena--The manner in which the doSas arise in of three kinds : (1)' dharmasvarUpAnirAkaraNamukhena' in the case of the first five, namely, pratyakSaviruddha, anumAnaviruddha, bhAgamaviruddha, lokaviruddha and svavacanaviruddha (2)'pratipAdanAsaMbhavataH' in the case of the next three, namely aprasiddhavizeSaNa, aprasiddhavizeSya and aprasiddhobhaya; and (3) 'sAdhanavaphalamyataH' in the case of the last viz. prasiddhasaMbandha. nyA. pra. vR. In the case of the first five, the anumAna in precluded by pratyakSa etc; P.22.11.7.14. in the case of the next three, it is impossible to convince paJjikA the opponent so long as he does not agree to the dRSTAnta &c.; P.54 b in the case of the last it is no use embarking upon an anumAna to prove what is already accepted by the other party (sisasAdhana), For the last note vide the text of the N. Pr. sAdhanavaiphalyataH" and the note thereon. nyA. pra. The author next comes to the important topic of hetvAbhAsaP.3.1. 8. i.e. Fallacies of the Reason (hetu) or the Middle Term. These are primarily three: (1) asiddha (2) anekAntika and (3) viruddha. to P.5, 1.19. The first ( asiddha) is subdivided into four : (1) ubhayAsiddha, (2) anyatarAsida, (3) saMdigdhAsikha, and (4) AzrayAsiba

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51 The second (f) is subdivided into six: (5) (6) asAdhAraNa, (7) sapakSaikadezavRttirvipakSavyApI (8) vipakSaikadezavRttiH sapakSavyApI, (9) ubhaya pakSaikadezavRttiH and ( 10 ) viruddhAvyabhicArI. The third (f) is subdivided into four: (1) viamfaqizura, (2) dharmavizeSaviparIta sAdhana, (3) dharmisvarUpaviparItasAdhana, and ( 4 ) dharmivizeSaviparIta sAdhana. These fourteen Fallacies of the 3 may now be explained and illustrated: (1) - Untrue according to both the parties. Thus, for example, in sfry: g (=Sound is noneternal, because it is visible) the is unacceptable as a predicate of the subject to both the parties. (2) auffz-Untrue according to either. For example, in the argument] zabdaH anityaH kRtakatvAt, the hetu kRtakatva is not predicable of the subject--according to the Mimamsakas and Samkhyas, who think that can be produced or manifested ( abhivyakta ) but not originated ( kRtaka ). (3) ff-Of doubtful existence. For example, if there is a possibility of mist being mistaken for smoke, the g-smokeas predicate of the subject will be regarded as doubtful. (4) -Whose a-the abode, the subject-is unreal. For example, in AkAza dravyaM guNAzrayatvAt the Buddhist may well object to the subject--which, according to him, has no reality at all, it being a pure negation. There are six kinds of eff or Inconclusive Hetu: (5) aft: -Inconclusive, because common, that is favourable not only to the desired conclusion but also to its opposite. For example, in zabdaH nityaH prameyatvAt - the hetu viz prameyatva(the quality of being the object of right knowledge) is common ( sAdhAraNa ) to anitya and to nitya things, and is consequently inconclusive, for we are in doubt whether a : anityaH or AkAzavat prameyatvAcchandaH nityaH (6) eft :-Inconclusive, because peculiar. For example, zabdo nityaH zrAvaNatvAt, the hetu zrAvaNatva - is peculiar to, that is to Bay. confined to the subject -, being not found in any

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52 other thing either fact or a ny. It is of the egsence of Inference that there should be agreed cases of similarity and dissimilarity from which you can generalize and apply the generalization to the case in hand. The e being confined to the 98%, there is no basis for the generalization. How such a eg is inconclusive is indicated in the text as follows: " taddhi nityAnityapakSAbhyAM vyAvRttatvAta G aztaty TETETERAT tua:"-i. e, except in y , za is found neither in far things nor in afar things, and since all things are either nitya or anitya und there is no third kind of things from which you can generalize for the purpose of your inference, the result is that you find yourself in the morass of doubt. (7) FTEHETTIFIEqarant :-Residing in some like instances, but also in all unlike instances, Example :: HP 129: B IT(Note alara9-that which cannot be produced without a volitional effort; hence, manufactured, made; 3199411E=the opposite of this, that is, that which can exist without any volitional effort on our part, as for example, a lightning, ether or space). Thus the two terms will mean (a) naturally existing and () coming into existence, and artificially made or manufactured). In this example, the , viz., 278EUR being aparara12* ( natural ), raga (lightning), 3119120 (space) etc. are its 992. In some of these e. g. in the fact the agstara resides, but not in all; for example, it does not reside in AkAza which is not anitya but nitya. Thus the hetu is sapakSekadezavRtti. It is also faqe . Thus:- In the given ipllustration. The 92-37a-being TYT 46 [Read in P 4 l. 6 aprayatnAntarIyakaH - instead of prayatnAnantarIyakaH ], ghaTa etc. which are prayatnAnantarIyaka are vipakSa, and anityatva is found in all of them. Thus, anityatva belongs to vidyut which is aprayatnAnantarIyaka and also to 22 which is a 145, and is therefore inconclusive. You are not sure" faza faccia SUGG 144: 10: BETO yadAdivadanityatvAdaprayatnAnantarIyakaH"-From the mere fact that zabda is 314 you cannot conclude definitely whether it is natural ( 3441-af45 ) or made (PAPRIETATE ) (8) ieteit: A -a: This is the converse of No 7. Residing in some unlike instances, but also in all

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53 like instances. In the example--17: szata: aracaia, 946af14: RE:' is tbe 47, ac etc. are the 4995, and they are all set. Thus, the a- 3 a1is 999 It is also vipakSekadezavRtti. Thus:-the. vipakSas of the pakSa Are vidyuta , 3117.187 etc. some of which e. g. la possess a fiesta which others do not e. s. 3179121. So from the fact that is eh you can riot conclude either way, whether it is salaatit (the result of & volitional effort; hence, made ) or rm13 (the opposite ), examples of both kinds being found, such as ghaTa and vidyut respectively. The hetu is, therefore, anekAntika. (9) 3494&sia: #fa:--Residing only in a portion of the 999 and of the laas. In the example, 741 lay: 34581917, FT: 57: is the pakSa, AkAza, paramANu etc. are the sapakSas, of which some possess appelen and some do not; for instance, afikis does and achig does not (cf. "Bar ar gra: N.B.T; also as defined in the Br. Nyaya 419&di gazah '-end qalu is a magca). Again, with Fca: 38: as pakSa, ghaTa sukha erc. are the vipakSaH, of which some are amUrta while others are not; for instance, ya is aga and zz is not. Thus, in the present example zabdo nityaH amUrtatvAta, the hetu is ubhayapakSakadezavRtti. It ( amUrtatva ) sometimes goes with nityatva and sometimes with anityatva, and is consequently inconclusive. (10) latragitaret a liiai--That which has an invariable contradictory, that is to say,' a not-erroneous contradiction : (Dr. S. Vidyabbusana). This arises 'when a thesis and its contradictory are both supported by what ap ear to be valid reasons ( Vidyabhusana ), what in Kantian terminology would be called 'antinomic reason' (Dr, Randle). The word is explained in two ways by Dharmottara in the N. B. Tika: (1) hetvantarasAdhitasya viruddhaM yattanna vyabhicarati sa viruddhAvyabhicArI / (2) yadi va, viruddhazcAsau sAdhanAntarasiddhasya dharmasya viruddhazAdhanAdatryabhicArI ca svasAdhyAvyabhicArA.. dviruddhAvyabhicArI. ine.(1) avyabhicArIof viruddha-which invariably proves the opposite of what is proved by another 29:; (2) he: which is at the same time thaill; i. e. that which is opposed to another in as much as it proves its contradictory, and is at the same time invariably accompanied by its own 74, that is to say, which is good in itself, so far as its own que is concerned. In the example Tag: anat: od para mala,

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kRtakala is avyabhicAri of anityatva, but it is opposed to (viruddha ) or contradicted by ted: Fict: taviana naman. The two 208 taken together cause doubt, and are, therefore, inconclusive. (3971: HRPETIT Maciranista112*: ogicalaa. N. Pr. P. 5. 11. 2-3). There are four kinds of fara or Contradictory Hetum (11) dharmasvarUpaviparItasAdhana---that which proves the very opposite of the intended ( 4). For example, in 4: fa: , the dama-proves the very opposite of fatura, that is, anityatva, Bince it resides in vipakSas-anitya thirigg-only. (12) maggladanwhich proves the opposite of the particular which it is intended to prove. Example : Unca: 197: Agraat PAAEFI997, i. e. the eye and other organs exist for something beyond themselves insumuch as they are things possessed of orderly arrangement in their constitition, e. g. a bed, a seat etc. which exist for somebody other than themselves. Here the e--his -while proving that there is something beyond the senses, proves also that that something--viz., which the Sauukhya desires to prove is for the same reason is--that is poseessed of an organised body, a position which the Sankhya is not prepared to hold. The e here--giai--proves thu reverze of what is intended to be proved, viz. -iga instead of STETTI 81764. (13) Enfaatampa-That wbich proves the opposite of the time itself--that is the 90 or major term. For examples in bhAvaH na dravyaM [ or na karma; or na guNaH ] ekadravyavattvAt or guNakarmasu ca bhAvAt Harlaat, 348497912 and MGAG 2017 are such go. For, according to the Vais'esikas, have either no constituent 2638, for example, BTAIT, or are made up of more than one constituent cou, for example, 9z; but there is no 469 which is made of a single constituent 4. But *19-Being the Heart or the highest universal to which generalisation can be carried) may contain a single cou, for example, 81979. Consequvatly it (377) cannot be a fan. Similarly, it may be argued that wra is not a karman or a guNa, because it itself resides in karman B and guNaH (guNakarmasu bhAvAt ) whereas karman and guNa do not reside in other karman : or Tob. Thus, the Vais'esika proves that in the bighest aruta,

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,,1.9. nyA. pra. vU. zabdAbhivyaktivAdinaM &c -- That zabda is not orginated but only maniP. 23, 1. 7. fented by the vocal organ is preminently a doctrine of the Mimamsa school. The Samkhya endorses it as a data. yazit: &c.-Column of dust mistaken for smoke. Read " heturAkAzAsazvavAdinaM bauddhaM prati " for "... zasattva..." 1.19....&c--The five nonentities which are but a name ( sahAmAtraM ), 8 mere appearance (), a mere assertion ( pratijJAmAtraM ), a mere convention ( vyavahAramAtraM ), a mere imagination (*) are (1) Past Time, (2) Future Time, (3) Conscious destruction, (4) Akasa ( Space) and (5) Pudgala (self or individual ) saMjJAmAtram - nAmamAtram pratijJAmAtram = vacanamAntram ( yathA'styAtmeti ); saMvRtimAtram-kalpanAmAtram (opposed to paramArtha. See Suzuki's " Outlines of Mahayana Buddhism" ); saMvyavahAramAtram = loke saMvyavahAranimitaM yatkriyate . addheti kAlasyAkhyA; pratisaMkhyAnirodhaH sahetuko vinAza; putralabbAtmodhyate-- Panjika P. 56 b. .. 18. 55 also called ) is something other than , and . But this argument is vitiated by dharmisvarUpAviparItasAdhana viruddha hetvabhasa, says the Buddhist. For, the same hetu ekadamyavasvAt and guNakarmasu bhAvAtwould prove abhAvatva as well, abhAva being sometimes ekadravyavAn ( e.g. ghaTAnyonyAbhAva belonging to AkAza ), and resident in guNas and karmans. (e. g. rUpe rasAbhAvaH, calane rUpAbhAvaH ) Thus, these hetus may prove that bhAva is abhAva - the very opposite of dharmi ( bhAva ) svarUpa. sAmAnyavizeSavat -- as in the case with lower sAmAnyas such as pRthvItva, ghaTatva etc. atest P. 56. b. (14) dharmivizeSaviparItasAdhana -- That which proves the opposite of the particular kind of f which it is intended to prove. In the example given above the gs may prove not only that a (the highest sAmAnya) is not a dravya or a guNa or a karma, but also that it is like that which causes the idea of non-existence. Keris &c.-The reason is given why the regards time past, time future etc-as nonentities. Buddhist tathA sahatuko'pi etc. For vinA vicAryamANo read. " binAzo vicAryamANo " Here and in the next few lines is discussed the question why fa -deliberate and conscious destruction such as that

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56 brought about by the stroke of a hammer applied to a jar-is a nonentity. The logical method here employed is that of a dilemma: Is the faarst one with the ad or distinct from it ? and so on; what is its relation to ghaTa and so forth ( see Panjika P.50 b, 57. a). The Buddhist position is thus summed up in the Panjika :" tathAhi-yo yatsvabhAvaH sa svahetoravotpadyamAnastAdazo bhavati na punaH sadbhAva hetvantaramapekSate / yathA pradIpa: / tathAhi-pradIpaH svayaM prakAzasvabhAvatvAma svaprakAze'paraM pradIpAntaramapekSate tadvat kSaNadharmA cedbhAvo na kiMcitrAzahetunA / ato na laguDAdinA ghaTAdevinAzaH kriyate kiMtu bhinnameva vastu svasAmagrIvazenotpadyate kapAlAdikamiti / " The Buddhist is a believer in lari as an essential nature of things, which is not produced or originated but simply accura every moment. AkAza or space, according to him, is nothing but light and darkness, and hence not a separate entity ( AkAzamapyAlokatamasI eveti saugatAH )-netara avakAzadAnAdisvarUpaM tantrAntarapra. siddham / And the reason given is lack of pramANa-either pratyakSa or anumAna, pudgala otherwise called Atman=self is also nothing but citta and its effects, running as a stream of consciousness which by its very nature is not abiding but changing ( pudgalastvAtmasaMjJakazcittacaittasaMtAnarUpa eva na tu tadatiriko nityatvadharmAtmakaH kazcidasti ). nyA pra. vR. asiddhaH sa ca dvidhA &c. Here are two more varieties of asiddha. Why P.23, 1. 22 are they not mentioned ? They are (1) pratijJArthaMkadezAsiddha and (2) avyApakAsiddha. An example of (1):-zaSdaH anityaH anityatvAtHere the ta is part of the wraai-being the predicate in the proposition. An example of (2):-taravaH sacetanAH svApAtRere the hetu-svApa-although it is found in some trees is not found in all: tahaSu patrasaMkocalakSaNaH svApaH ekadeze na siddhH| na hi sarve vRkSA rAtrau patrasaMkocabhAjaH nyagrodhAdAvadarzanAttasya ( patrasaMkocasya-svApasya ), kiMtu kacidevetiPanjika. Answer : Both of these can be included, says the Acarya, in ubhayAsiddha. As to the first, both parties are agreed that anityatva, being part (predicate-sAdhya ) of the pratijJA, is yet to be proved; congequently when the same is made the E. it is an unproved hetu. (pratijJAthesyAsiddhatvAd heturapi tadekadezaH sanasiddhaH-Pati fika P.57a). As regards the second also, both parties are agreed that Fly does not belong to all trees but only to some. Panjika in explaining the word avyApakAsiddha, says 'pakSe' is understood: pakSe avyApakaH asiddhA

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57 nyA. pra. da. yadyevam etc. Objection to the answer given above. If you are P.24, 1.1. prepared to include these two in ubhayAsiddha, why not include saMdigdhAsiddha sud AzrayAsiddha also in the other two, viz., ubhayAsiddha end nyA. pra.. anyatarAsiddha? For, all asiddha must be either one or the other of P. 24,1. 3. these. Moreover, such an opinion is actually held by some who say: " asiddhabhedau dvAdeva dvayoranyatarasya ca" nyA. pra. vR. dha siddhio-Paijika explains dharmiNo'siddhirAzrayAsiddhe; hetoH saMdehazca saMdigdhAsiddha / P. 24, 1. 4. Here dharmAsiddhi and hetusaMdeha are features which require to be emphasised and consequently the centras which they characterize, viz., AzrayAsiddha and saMdigdhAsiddha are separately mentioned and not included in the other two. nyA. pra. vR. ekAnte bhavaH &c.--Panjika explains ekazcAsAvantazcaikAnto nizcayaH, tatrabhavaH P. 24,1. 6. sa prayojanamasyeti vA aikAntikaH; taniSedhe'naikAntikaH (P. 57 b). pratyudAharaNameveti (Panj, P. 58 a, I. 1.) is a misprint for ityudAharaNameveti (see Vrtti P.24 1. 8). nyA. pra. vR. dvayorbahUnAM vA-Thia gives the reason why it is called ' sAdhAraNa '. P.2411.9-10. nyA. pra. vR. Read :-Ahosvidanityasya / asyeti prastutasya zabdasya / zrAvaNatvamiti / etaduktaM bhavati / P. 24. 1. 11. 1. 12. gamyate--The reading of the Vrtti is sAdhAraNaH prameyatvAnnityaH without zabdaH before prameyatvAt. Therefore it is taken as understood. 1.18. aho nAyaM saMzayahetu: The question discussed is whether a sAdhAraNahetvAbhAsa is saMzayahetu. It is argued that it is not, because even before the hetu is put forward there was saMzaya when the pratijJA was stated ( etatprayojanamantareNa prAgeca saMzayasya bhAvAt ). nyA. pra. vR. For aho Panjika reads Aha ( atrAhetyAdi)-Some one objects. P.2411.18,21 paJjikA For sadbhAvasyA it reada tadbhAvasya = ( saMzayabhAvasya ). P.58a patrikA hetAvanupanyaste-It will be noticed that there are two saMzayas----one P. 58 b. implied in the pratijJA, what may be called mUlasaMdeha, and the other resulting from the anekAntika sAdhAraNa hetvAbhAsa. It is the latter that we here mean. 11.21-24. saMdehe pati Objection:-hetu is put forward only when saMdeha is there. Answer : No.; afany does not always imply age. In the case of

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18 parArthAnumAna, the anumAna is employed to convince others, although the person who employs it has not himself the least doubt (saMdeha) in the matter. nyA. pra. va. prabhRti-avyuptannamati and saMzayitamati ( Panjika p. 58b). P.24.1.23. panikA. nanu kathamidamucyate &c.-It is proposed to cite zabdatva as a sapakSa P.58 b. (sAdharmyadRSTAnta ), in which case their will be no asAdhAraNa hetvAbhAsa. tatrocyate &c.--This illustration is given by the Minariitakas. The author of the Paxjika says that there are several schools of Mimarnsakas, of whorm some believe in a sAmAnya called zabdatva, while others do not. Read sAmAnyavizeSarUpaM for sAmAnyavizeSaNarUpaM. tatra ye necchanti &c.-When you see one cow you recall to your mind another you have seen before, and as a result of comparison and co-ordination you get the idea of the cow nature ( sAmAnya ). It is not so, however, with zabda; for, when you hear one 12 and then another, you do not coipare and co-ordinate, but you contrast and distinguish thein (kis 315, vaiNavo'yam etc. ). Hence there is no such sAmAnya as zabdatva, the zabdatva being merely the dharma or svarUpa of zabda (bhAvapratyayenApi ca zandasvarUpamAtrasyaivAbhidhAnam etc.) Thus, the hetu-zrAvaNatva-belongs only to the pakSa (pakSadharmatA ), and the other two, 'rUpa'-sapakSe sastham and vipakSe'sattvam are wanting. The example given by Dharrnakirti i // yathA sAtmakaM jIvagcharIraM prANAdimattvAt" and the same is explained as follows: nahi sAtmakranirAtmakAbhyAmanyo rAzirasti yatra prANAdivartate / Atmano vRsivyavacchedAbhyAM sarvasaMgrahAt / nApyanayorekatra vRttinishcyH| sAtmakatvena nirAtmakatvena vA prasiddha prANAdarasiddhistAbhyAM na vyatiricyate / tasmAjjIvaccharIrasaMbandhI prANAdiH sAtmakAdanAtmakAJca srvsmaadvyaavRttenaasiddhH| na tatrAnveti / ekaatmnysiddheH| nApi sAtmakAnnirAtmakAca tsyaanvyvytirekyorbhaavnishcyH| ekaabhaavnishcysyaaprbhaavnaantriiyktvaat| anvayavyayanchedayoranyonyavyavacchedarUpatvAt / ata evAnvayavyatirekayoH saMdehAdanaikAntikaH- -N.B.N. Peri. III. See also the Commentary thereon. Taking zabdatva as the hetu the Nyayamuktavali illustrates asAdhAraNa anekAntika by zabdo'nityaH zabdatvAt and adds by way of a note " yadA zabde'nityatvasya saMdehastadA sapakSatvaM vipakSatvaM ca ghaTAdInAmeva tadvathAvRttaM ca zabdatvamiti tadasAdhAraNam / yadA tu zabde'nityatva nizcayastadA nAsAdhAraNam / idaM tu prAcAM mataM navInamataM tu pUrvamuktam // " Other Mimaimsakas, like the Naiyayikas, hold that zabdatva is a sAmAnya and

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59 not a mere dharma or svarUpa of zabda. Thus, having an existence of its own it can very well be cited as a sapakSa. Therefore the illustration in the text must be understood to have been given with the tenet of the first school in view. nyA. pra.pU. yadi tadanyatra &c.-Observation is necessary for generalization. P. 251. 12. As the hetu dhAvaNatva is confined to the pakSa you cannot find it in any sapakSa or vipakSa and consequently you remain in doubt. (taddhi nityAnityapakSAbhyAM vyAvRttatvAt nityAnityavinirmukasya cAnyasyAsaMbhavAt saMzayahetuH N. Praves'a P. 3, 1. 22, P. 4 11. 1-2.) nyA. pra. vR. sapakSekadezavRttirityAdi-Here begins the section cn sapaDhekadezativipakSavyApI P.25, 1. 15 Read aprayatnAnantarIyakaH zabdo'rityatvAt as in the text of the N. Pr. to P. 26,1. 2. p. 4, 11. 4-5. In P. 25 1 20-21-read aprayatnAnantarIyakaH ko'rthaH / pakSaH / asya sAdhyavidyudAkAzAdipadArthasaMghAtaH kim ? / spkssH| In P. 25, 1.22. read pakSaH / asya bhAvanikAmAha--The author explains how anekAntika arises in the Case in hand. nyA. pra. vR. vipakSaikadezavRttiH sapakSavyApI. Here begins the section on the fourth P. 26, Il. 2-8 variety of anekAntika. In ll. 4-5 read pakSaH / asya nyA. pra. vR. ubhayapakSaka0-Section on the fifth variety of anaikAntika, Iull. 12 P 2611.8-14. read rakSaH / asya. nyA. pra. vR. uttavaparItyena---For vipakSakadezavRttiH saMpakSavyApI is the converse of sapakSakadezapattiH P.26.1.8.vipakSavyApI, The illustration in nyA. pra. is nityaH zabdaH asUrtatvAditi / nityaH pakSo'syAkA. pAparamAvAdiH sapakSa:--Here arises the question: Does the Buddhist agree that a paramANu is nitya ? The Panjika notes this difficulty. patrikA. asarvagatadravyaparimANaM mUrti:--See N. B. T. P.59,b. paramANUnA tu pratikSaNaM saMjAtAtizayAnAM cayApacayAdilakSaNenAnityatvAt &c.-Buddhist view of the nature of paramANu The illustration in the Text and the Vrtti. is based upon the Vaisesika view of paramANu This oversight on the part of the Buddhist author is very significant. It points to the fact that his logic has grown out of that of the Brahmana schools,

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60 FO. . . Panglauftarl-This is the sixth and last variety of waonan. P. 26, 1. 15. to P. 27 I, 3. P. 26 1. 16. Tayta: FFL Areau etc. nulla: fata si s imti=rival la. 1. 17. naa &c.-One should clear the way by disproving the pratiyogisAdhya e. g. nityatva of zabda in the illustration (see N. Pr. P. 5, 1. 1). Spa &c.-The author of the Vrtti rejects the way in which older commentators or logiciaos dissolved the compound. To say "fazan t " involves a contradiction in terme (@iam); for, how can that which is an be evaporant unlegg you hold that one and the same tg may have different aspects. This would be accepting the 317417797' (the doctrine of many aspects of the Jainas! ( 7917alarfien 11. 19, 20). The author of the Vitti is here only repeating the view of older Buddhist commentators regarding the nature of the compound Aanmeritat; for, as a Jaina he could have no objection to anekAntavAda. patrikA Read in the third line from the bottom of P. 59 yasyA-instead of yasya P. 59 b se fagastama......mall. The term and its application explained. to 60 a T el ......lamalariaA defined elsewhere: "9999 ufaffor tulyalakSaNayorviruddhayorhetvoH saMnipAto viruddhAvyabhicArI." I agar aarsia a :--Every eo proves its own conclusion, it does P. 60 a. not disprove that of its rival. Consequently, every would be f larifi This is a serious objection. Angwer: He who wants to prove afaria of the should first clear the way by disproving rata, and vice versa. (Road qara qaraberadis. garar:). ,, P. 60. ab aa etuerca Art-The Buddhist's criticism of facut by means of a dilemma. anityavastuniSedhakaM ca yuktimAtraM yathA...The portion giving a similar dilemma against afacerea is wiskiog in the ms. of the Panjika. As a Jaipa, who is inafan, the writer had both the yukti-against nityatva and anityatva-at hand. T. 9. . apa proti &c.--The first argument is urged by the P. 26. Vais'esika, without disposing of the second which is maintained 11. 22-25. by the Mimamsala,

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1. 7. P. 27.1.1-4 umayoH saMzayahetutvAt &c. The two hetu pointing to two contradictory sAdhya create saMzaya. nyA. pra.. kiM samastayoH &c..-The point which here arisee and which is dealt P. 27. with to some extent in the text of the N.Pr. also is this: Do the two iga together make this gravare, or each separately ? In the former case, zrAvaNatva of this hetvAbhAsa has been already shown to be a case of asAdhAraNa hetvAbhAsa (see supra ). In the latter case, each is valid in itself, and there would seem to be no hetvAbhAsa, anocyate--We hold the first alternative, and repudiate the view that in that case it is notbing but asAdhAraNa. The two asAdhAraNa and viruddhAvyabhicArin thus differ from each other:-" ekaka: asahAyaH asAdhAraNaH, parasparasApekSo ( or degkSI sApekSavAn ) viruddhAvyabhicArI (Vreti P. 27 1. 9.) i.e. asAdhAraNa belongs to a single proposition; viruddhAvyabhicArin is contained in two propositions taken together. patrikA atrocyate &c.--Panjita explains:--This hetvAbhAsa like the anyatarAsiddha P. 60. b (see above) arises with reference to the person involved in the debate. The Vadin has to establish his owo thesis and criticise the antithesis. (In 1. 10 from the bottom, read: samarthana ) yaJcokaM prathamasya duSTatve &c.--The first proposition need not be definitely known as vitiated by the hetvAbhAsa. The parallel cited is that of jasanet ( difference of opinion or doubt) arising from the knowledge of mere sAmAnya without the vizeSa. ( In 1.7 from the bottom for vyabhicAriNo'pi read viruddhAvyabhicAriNo'pi.) Dharmakirti omits lace from his list. I quote below the passage giving his reasons together with the commentary of Dharmottara thereon: viruddhAvyabhicAryapi saMzayaheturuktaH // nanu cAcAyaNa vi. ruddhAvyabhicAryapi sNshyheturukH| itvantarasAdhitasya viruddhaM yattanna vyabhicarati sa viruddhaavybhicaarii| yadi kA viruddhAzcAsau sAdhanAntarasiddhasya dharmasya viruddhasAdhanAt avyabhicArI ca svasAghyAvyabhiSArAt viruddhAvyabhicArI / satyam / ukta AcAryeNa / sa iha kasmAnnoktaH / mayA viha nokH| kasmAdityAha / anumAnaviSaye'saMbhavAt // anumAnasya viSayaH pramANasikaM trairUpyam / yato manumAnasya saMbhavaH so'numAnasya viSayaH / pramANasiddhAca trailpyAvanumAnasaMbhavaH / tsmaasdevaanumaanvissyH| tasmin prakrAnte na viruddhaavyaabhicaarisNbhvH| pramANasiddhe hi cairUpye prastute sa eSa hetvAbhAsaH sidhyati yasya pramANasiddha rUpam / na ca viruddhAvyabhicAriNaH pramANasiddhamasti

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62 rUpam / ato na saMbhavaH / tasmAdasaMbhavAnokA |smaadsNbhv ityAha / hi saMbhayo'sti kArya: svabhAvayomakalakSaNayoranupalambhasya va vikyatAyAH // na hIti / yasmAna saMbhavo'sti viddhatAyAH / kArya ca svabhAvazca tayokkalakSaNayoravalakSaNaveriti / kAryasyaH kAraNAjanmalakSaNaM tattvam / svabhAvasya ca sAdhyavyAptatvaM tatvam / yatkArya yava svabhAvaH sa kathamAtmakAraNaM vyApakaM ca svabhAvaM parityajya bhavet yena viruddhaH syAt / anupalambhasya copalakSaNasyeti / dRzyAnupalambhatvamanupalambhalakSaNam / tasyApi vastvabhAvAvyabhicAritvAnna vistatvasaMbhavaH / syAdetat / etebhyo'nyo bhaviSyatItyAha / na cAnyo'vyabhicArI // na cAnya etebhyo'vyabhicArI tribhyaH / ata eva teSveva hetutvam / kva tarhi bhAcAryadiDnAgenArya heturukaH ityAha / tasmAdavastudarzanabalapravRttamAgamAtrayamanumAnamAzritya tadarthavicAreSu viruddhAvyabhicArI sAdhanadoSa uktH| Note the two ways of dissolving the compounds 'visvAdhyabhicArI' given by Dharmottara, and recall the discussion in the Panjika noted above. Dharmakirti's reason for rejecting viruddhAvyabhicArin is that it does not fulfil the three conditions (trairUpya) of ar and cannot therefore enter its claim to be cousidered as a min other words, such a ta cannot be even so much as used in an anumAna. A hetu, again, is a svabhAvahetu, a kAryahetu or an anupalambhahetu; but a and which is what can be none of these. Thus, the Earn under consideration has not even the look of a hetu (hetvAbhAsa) But a sAdhanadoSa called viruddhAvyabhivArI has been mentioned ( by AcArya diDnAga, says Dharmottara. ) How is that ? Dharmakirti's answer is that it has been mentioned as arising where the eyqan has for its basis not facts (vastubala), but the word of a master (Agama) And after mentioning how the zAstrakAras sometimes go wrong he adds that thereby arises a possibility of viruddhAmyAbhicArin which, to repeat, has no place in a vastubalapravRtta anumAna, but AgamAtraya anumAna. Dharmakirti then gives an illustration (presumably that given by one whom Dharmottara has identified above with AcArya diinAga) which runs as follows : 'anodAharaNam / yatsarvadezAvariyataiH svasaMbandhibhiryugapadabhisaMbadhyate tatsarvagataM yathAkAzam / abhisaMbadhyate sarvadezAvasthitaiH svasaMbandhibhiryagaparasAmAnyamiti / tatsaMbandhisvabhAvamAtrAnubandhinI tddeshsnihitrvbhaavtaa| nahi yo yatra nAsti sa taddezamAtmanA vyApnotIti svbhaavhetupryogH| versus dvitIyo'pi prayogo yadupala. dhilakSaNaprAptaM sannopalabhyate na tattatrAsti / tadyathA kvacidavidyamAno ghttH| nopalabhyate copala. bdhilakSaNaprApta sAmAnya vyktyntraalessviti| with the result that bhathama nupalambhaprayogaH svabhAvazca parasparaviruddhArthasAdhanAdekatra saMzayaM jnytH|

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63 Incidentally this passage has a bearing on the problem of the Authorship of the Nyayapraves'a which we may briefly indicate. First, if Dharmottara's word is to be accepted, and there is no reason why it should not be, we may well bold that the view which Dharmakirti is controverting is Dinpaga's. Secondly, since Dharmakirti is not disposed to include lografaina in his list, and only excuses its mention by Dinnaga in the particular context in which it occurs ( see below ), the illustration which he eventually gives may also be supposed to have been not originally his own but cited from some work of Dinnaga's. Thirdly, it is certain that that work is not the Nyayapraves'a, whoever be the author of the latter. For, the illustration given in the Nyayapraves'a is different (fast: 313: zrAvaNatvAt versus anityaH zabdaH kRtakatvAt ); moreover, the treatment of fatgicznalitat in the work referred to seems to bave been in the course of thoughts' arising in connection with 'B A129 argala' ( MRIZREATARIE acgiang fara pranata 39: ), wbich is pot the case with the passage on laajalftal occurring in the Ngayapraves'a. The illustration given by Dharmakirti has also a bearing on the relative dates of Pras'astapada and Dinnaga. In regard to that illustration Dharmottara remarks: "* 1972 ICAEMT niSkiyaM dRzyamekaM coktam / yugapazca sarvaiH svaiH svaiH saMbandhibhiH samavAyena saMbaddham / tatra pailukena kaNAdaziSyeNa vyaktiSu vyaktirahiteSu ca dezeSu sAmAnya sthitaM sAdhayituM prmaannmidmupnystm|" Then. lower down he introduces the latter half of the illustra. tion with the words "947 YAK." The illustration runs as follows: igatahsia Editu 25471 ISICI Haiga za 71 JHF I ager kacid vidyamAno gharaH / nopalabhyate copalabdhilakSaNaprApta sAmAnya vyaktyantarAleviti. Now, recall the words of Pras'astapada in the paragrapb on BIAR where he says: "qqatigata galanie waria anguaguaZAIT kAraNasAmIniyamAca svaviSayasarvagatAni / antarAle ca saMyogasamavAyavRttyabhAvAdavyapade. paia." This parallel can lead to but one of these two conclusions, viz., either Dindaga from whom Dharmakirti in quoting the illustration took it from Pras'astapada or from some earlier writer of the Vais'esika school from whom Pras'agtapada also borrowed his account of Final; or, if Pras'astapada is

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64 positively later than Dindaga, the latter had before him some earlier work of the same school. Another thiog worthy of note is that the illustration of an additional variety of Alamglie' discussed by Pras'astapadam which corresponds to the 'jaeloqaniz' of Diunaga, but is not so named by bim, as Dr. Randle supposes, but by his commentator Sridhara, and which Pras'astarads introduces as the view of ta is different both from that which occurs in the Nyayapraves'a and that which Dharmakirti cites, presumably from some work of Dinnaga's other than Ngayapraves'a, as we have seen above. It runs as follows:--91 gacargados de HAA: kriyAvavAsparzatvayoriti "mUrta manaH kriyAvattvAcchAdivat ; amUrte manaH bhasparzavatvAFT419aicia (S'ridhara's Nyayakandali p. 241.). In discussing the claim of this to be regarded as an additional variety of sferience Prasastapada points ont the possibility of construing it as a case of BeaTITUI, what the author calls Bazafaa' ( adaNICU evAcAkSaSatvapratyakSatvavata / saMhatayoranyatarapakSAsaMbhavAt / tatazcAnadhyavasita iti vakSyAmaH...... ......yazcAnumeye vidyamAnastatsamAnAsamAnajAtIyayorasava so'nyatarAsiddho'nadhyavasAyahetutvAda729lhi--Pras'astapada p. 239.); or as a case of Eation at ("steatrija Bitaati dana 4:"-Pras'atapada. ). Prasastapada's illustration is evidently taken from an earlier Vais'esika work, and not from any work of Dinnaga's; nor has Dinnaga, from whose work Dharmakirti has probably borrowed his illustration, taken it from Prasastapada. Both seem to have different Vajs'esika originals before them. [ Dharmottara's mention of 19 and att supplies two of the missing links after Kanada and they are known in later books of the Vais'esika system 89 formulators of the theories of 1991 and 2476 regarding the action of heat on bodies and their particles. ] To my mind anglaufraint as a special type of gramate does not seem to have originated with Dinnaga, as is clear not only from the considerations set forth above but from the further fact that it does not harmonise with the terminology of the other varieties of fat% mentioned by him; bor does it appear to be peculiar either to the Brahmana or to the Buddhist school of Indian logic. There are Buddhists who reject it, for example,

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65 Dharmakirti; and there are Brahmanas who accept it, for example, Kumarila and the 'kecit ' of Prasastapada. That the fram of Pras'asta pada are not Buddhists is plain not only from the mild tone in which they are criticised, but also from the remark that the illustration of the proposed Tart can well be brought under the head of Agamaviruddha (='abhyupagatavirUddha') which is a variety of pratijJAviruddha. Had the 'kecida' been Buddhists: Prasastanada would not have called the proposition Agamaviruddha, which is Another word for abhyupagataviruddha. Kumarila admits viruddhAvyabhicArin but notes also the differences of opinion which have prevailed on this point. Cf. " yatrApratyakSatA vAyorarUpatvena sAdhyate / sparzAt pratyakSatA vA'sau viruddhAvyabhicAritA // kecijjAtyantaraM cainAM varNayanvyapare punaH / sAdhAraNasvamaMzena samastaM vApyananvayam / S'l. Vartika Anu. Par. vr 91a-92b. and the following gloss thereon:-"viruddhAvyabhicAritvamudAharati / yatreti / dravyatve satyarUpatvAditi, mahetva sati sparzavatvAditi c| tAmimAM viruddhAvyabhicAritA kecit sAdhAraNA'sAdhAraNAbhyAM jAtyantaraM varNa yanti / apare tu dravyamapyaMzena sapakSavipakSayorvartamAnaM sAdhAraNe'ntarbhAvayanti / vyasyApi militasthAtra kvacidapyabhAvAdasAdhAraNatvamityanye / tadAha keciditi / svayaM tu jAtyantaramevAtrA bhimataM 'zrayaH saMzayahetavaH' ityuktatvAt--Parthasarathi. nyA. pra. 7. viruddhazcatuHprakAraH-Here begins the section on viruddha--with its four P.27. 11 13. varieties. P.27. 1. 16. udAharaNAdhikAra eva vakSyAma:--The method generally adopted in the text is first to name the divisions and afterwards to illustrate them. dharmaH paryAya ityanarthAntaram----paryAya is the Jaina word for dharma, nyA. pra. Better read heti / ayaM hetuH for the sake of symmetry with what P. 5.1.7. follows. nyA. pra.tR. Read dharmasvarUmaM nityatvam , and heturviparItadeg P.27. 11.21.22. paJjikA kRtakatvAditi svabhAvahetuH prayatnAnantarIyakatvAditi kaaryhetuH|--For the distinction P.60 b between svabhAvahetu and kAryahetu see N. Bindu II 16-18, Bib. Buddh Ed. P.61 OF the two hetus here mentioned prayatnAnantarIyaka is really both svabhAvahetu and kAryahetu, but kRtakatvAt which is a svabhAvahetu ( or rather the viruddha must bedeg hetvAbhAsa ) of nityatva being already mentioned, prayatnAnantarIyakatvAt may well be taken here asa kAryahetu.

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paJjikA P. 61 a. nyA. pra. vR. P. 27 1. 23. paJjikA P. 61 a. 66 prayatnAnantarIyaka may refer to zabda or zabdaviSayajJAna, and since in the present case we may take it as referring to the latter prayatnAnantarIyakatvAt = prayatnAnantarIyakajJAnajanakatvAt. This interpretation is supported, says the author of the Panjika, by precedents ( andhAntare'pItyameva vyAkhyAnAcca ) i. e. as a kAryahetu-- Panjika ). taduktam etc. kRtakatva is a good hetu to prove anityasva. Aha---An objection is raised According to the Mimansaka, who holds that zabda is nitya, not kRtakatva but abhivyakti belongs to zabda, and thus the hetu fails to fulfil the condition of pakSadharmatA, which means that it is an asiddha and not a viruddha hetvAbhAsa. atrocyate-- Answer : It is not a rule that the viruddha must be a pakSadharma, and that when the hetu is not so it must be asiddha ( Read tadabhAve'siddhatvam p. 61, 1.11 ). For such a restriction is not accepted by Acarya. Take, for example, the case in hand. ( anyathApyAcAryapravRtteH / adhikRtaprayogajJApakAt ). nyA. pra. vR. na cAyamasiddhAnna bhiyate etc. Question: Under the circumstances mentioned P. 27 1. 25. above, is not viruddha & case of asiddha hetvAbhAsa ? Answer : No; viruddha to P. 28 1.3. definitely proves the opposite ( viparyayasAdhakatvena siddheH -- Read siddheH instead of asiddheH as printed in 1. 1 of p. 28. ), and consequently it is not asiddha. The hetu is here put forward as viparyayasAdhaka. If the kind of asiddhi which is to be found in viruddha is enough to make the latter asiddha hetvAbhAsa, anaikAntika too would be asiddha, because in the illustration of the anaikAntika sAdhAraNa one can easily show that prameyatva is asiddha as a hetu of nityatva. In fact, this is taking asiddha in the widest sense of hetvAbhAsa. nyA. pra. vR. kaH punarevamAha etc. --Second kind of viruddha--" parArthAzcakSurAdayaH saMghAtatvAt P. 28.1. 5. zayanAsanAdyadbhavat "-- is an argument of the Samkhya to prove the existence of Atman. But the hetu saMghAtatvAt- would not stop there. It would also prove that the ulterior something--Atman--- was a saMghAta ie an organised being, which is contrary to the Samkhya doctrine about the nature of Atman (dharmavizeSaviparItasAdhana). Cf. saMghAtaparArthatvAt triguNAdiviparyayAdadhiSThAnAt / puruSo'sti bhokabhAvAt kaivalyArtha pravRtte | Samkhya-Karika.

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67 ,, 1. 9. ,, l. 14. of. anya kamahadahaGkArAdayaH parArthAH saMghAtatvAt zayanAsanAbhyaGgAdivat / sukhaduHkhAmoddAtmakatayA abhyakAdayaH sarve saMghAtAH [ =saMhananavantaH / saMhananaM cAtrAnekervizeSaiH saMvalanaM saMmizraNam saMhataparArthakhAt puruSasya iti sUtre ( sAM. sU. 9-66 ) vijJAnabhikSustu saMhanana mArambhakasaMyogaH cAvayavAyavyabhedAt prakRtitatkAryasAdhAraNaH ityAha ] // syAdetat-zayanAsanAdayaH saMghAtAH saMhRtazarIrArthA dRSTA, na tvAtmAnamavya kAyatiriktaM prati parArthAH tasmAt saMghAtAntarameva paraM gamayeyuvasaMhatamAtmAnam / ityata Aha triguNAdiviparyayAt / ayamabhiprAyaH / saMghAtAntarAve hi tasyApi saMghAtatvAt tenApi saMghAtAntarArthatvena bhavitavyam, evaM tena tenetyanavasthA syAt / na ca vyavasthAyAM satyAmanavasthA yuktA kalpanAgauravaprasaGgAt / na ca pramANavattvena kalpanAgauravamapi mRdhyata iti yuktam / saMhRtatvasya pArAyaimAtreNAnvayAt / dRSTAntadRSTasavai dharmAnurodhena tvanumAnamicchataH sarvAnumAnocchedaprasaGgaH / ityupapAditaM nyAyavArtikatAtparyaTIkAyAmasmAbhiH -- Samkhya T. Kaumudi, Cf. tadasaMkhyeyavAsanAbhicitramapi parArthe saMhatyakAritvAt YogaSutra IV. 24. parArthA buddhiH saMhatyakAritvAt - II. 20 Yoga Bhagya tadobhayavizeSasya bAdho'yaM sAdhyate yadA / pArArthyaM cakSurAdinAM saMghAtAcchyanAdivat / zayane saMghArA bhautikavyAptahetuke / AtmAnaM prati pArAyaimasiddhamiti vAghanam / ahataparArthatve Te saMhatatA'pi ca / ahaGkArikatvaM ca cakSurAdeH prasajyate / " Kumarila's S'l Vart Anu vv 104 b 107s explained in the gloss as follows: " ubhayavizeSabAdhamudAharati / tadeti / sAMkhyAnAM prakRtyatirikaM pumAMsaM sAdhayatAmayaM prayogaH / siddhe pArAyeM yo'sau paraH sa pumAn ityabhiprAyaH / saMghAtAt sasvarajastama AtmakatvAdisyarthaH / atra vizeSavirodhaM darzayati zayane iti / zayanAdiSu saMghAtAtmakazarIrapArArthena bhautikatvena va vyAptaH saMhataheturdaSTaH iti sa cakSurAdInAmapi saMhatapArArthyasAdhanAdiSTamasaMhatarUpaM prAkRtaiH satvarajastamo bhirasaMpRktaM cinmAtrarUpamAtmAnaM prati pArArthyaM dharmavizeSaM dharmiNAmapi cakSurAdInAM dharmavizeSamAhaGkArikatvaM bAdheteti / etadeva vivRNoti asaMteti / saMhatarUpavastvantarapArArdhyasAdhanAt prakRtya tiriktAsmapArArthyamabhimataM na sidhyet / ato na siSAdhayiSitAtmasiddhiriti-- Parthasarathi. For a defence of the doctrine of a and of one of the arguments on which it is founded - parArthAcakSurAdayaH saMghAtatvAt zayanAsanAdivat -- see the Introdnctory portion of the Nyayavartika on N. S. III. (Ben. edn p. p. 344-46 ), and the N. V. Tatparyatika. nyA. pra. su. anyathA siddhasAdhyatApatyA &c. -- Read prayogavaiphalyaprasaGga: The purpose of P. 28, 1. 8. the anumAna is to prove the existence of Atman as a principle beyond saMghAta, If the argument can only prove a saMhata Atman, the anumAna fails in its tatra dvayorbahUnAM vA &c. -- Definition of saMghAta. purpose. saMhatatvamapi = sAvayavatvamapi - What is organised is composite. In pArA, parasya = AtmanaH saMhRtasya in connection with Atman karacaraNorIvAdimata;

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68 P.28. 1. 20. tathopalavdheriti-This seems to be in the Vettikara's text of the N. Pr. after ubhayatrAvyabhicArAt. nyA. pra. vR. Aha etc. viruddha is defined as that which exists in vipakSa only. How P. 28, does that general definition apply to the present case ? 1. 20-22. Thus : the vipakSa of asaMhata para (Atman to be proved ) is saMhata, and saMghAtarava certainly belongs to the latter. (vipakSa eva bhAvAta asaMhataparavipa. kSo hi saMhataH asaMhatapara-vipakSo &c.) patrikA parArthAH etc.-Explanation of pArAyaM. AtmArthatA na pacanenokA (Panjika), P. 61 b. but it is evidently the subject of proof in the opisecur where P. 62 2. it is put forward. But the parArthatva and not bhAsmArthatva is proved because ' zayanAsanAdiSu hi puruSabhogAineSvAtmArthatvenAnvayo na prasiddhaH' The point of the hetvAbhAsa consists in this: 'saMhataparaM pratyevopakArajanakatvena teSA zayanAsanAdInAM darzanAt ' ( Paijika). In Panjika p. 62 1. 3-supply saMhata before rUpAH / nyAyabindI tu &c. This is no doubt a better interpretation of aGga. kathaMbhUtaM saMhatatvam ? &c.---The definition applied: " sAdhyadharmavizeSaviparItam= sAdhyadharmazcAsau dharmazca pArAzyalakSaNastasya vizeSo'saMhatatvaM tasya viparItaM saMhatatvam " ( Panjika). sUtrapadamidam--sUtra=the text of the N. Pravesa. nyA. pra. vR. Next, we come to dharmisvarUpaviparIta. yathA na dravyaM etc.:---This is an P.28 I. 23. argument of the Vais'esikas. to P.31 1.2. P. 21. 28. tasya siddhAnto &c.--The principles of the Vaisesika system here to P.29 1. 8. summarised may be read in any manual of the system' such _as tarkasaMgraha, muktAvalI &c. panikA tatra ( Vrtti p. 29 1. 8.) hetuH padArtheSu madhye &c.-The Patijika here P. 62 b gives a more detailed summury than that contained in the to P. 67 a Vrtti. It is virtually a reproduction of passages from the Prasastapada's Bhasya of the Vais'esika System nyA. pra. 7. na dravyaM bhAvaH &c.---This is to show how sattA (the mahAsAmAnya) is a P. 29,1. 9. padArtha outside the groups of dravya, guNa and karma. cf. "dravyaguNakarmabhyo'pAntaraM top. 30, 1. 6. sattA" Vais. Sutra. Lii.8.

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69 (1) "na dravya bhaavH"| sattA (called 'bhAva' in the text) is not a dravya, because it is wanting in the characteristic mark of a su wbich is that it should be made of many dravya ( anekadravyatva ), or of no draSya (adravyatva), but never of a single constituent dravya (ekadravya ). Like dravyatva, sattA resides in each dravya, and nothing which resides in a siogle can be a day itself. But an does reside in each single 24. Therefore, it cannot be a 104. According to the Vais'esika a tag is without a constituent 464, or has many constituent dravyas, but never a single (unitary) constituent dravya for example, AkAza, kAla, diz , Atman and paramANus are dravya devoid of constituent dravyas, while bodies such as dvayaNuka (duads), jyaNuka (triads), etc., are possessed of many constituent dravya: viz. the parts of which they are composed. But the sattA fulfils neither of the two conditions : it is ekadravyavatI, that is, it exists in a single sotme.g. sia in a single cow po less than in many cows; and it is, therefore, not a nya. (2) "na guNo bhaavH"| sattA ('bhAva') is not a guNa. For, it resides in 3 guNa. A guNa can never reside in a guNa, guNas being themselves nirguNa. (3) "na karma bhAvaH" / sattA ('bhAva') is not a karma. For, it resides in a karma. A kama cannot reside in a karma, karmans being themselves niSkarma. sAmAnyavizeSa. This fiuid conception of sAmAnya-vizeSa which was held by the old Vaisesikas is endorsed among later writere by Kesavamisra in his Tarkabhasa. " sAmAnyaM vizeSa iti buddhayapekSam "-Vais'. Sutra I. ii. 3. "sAmAnyaM dvividha paramaparaM ca / tatra paraM sattA / aparaM sattAvyApyaM dravyatvAdi / tatra sAmAnyasya tadvizeSasya ca lakSaNaM khuddhireva / anuvRttabuddhiH sAmAnyasya cyAvRttabuddhirvizeSasya...paramapi sAmAnyamaparamapi tathA / paraM tu sAmAnya vizeSajJAmapi labhate yathA dravyamidaM dravyamidamityanuvRtapratyaye satyeva nAyaM guNo nedaM karmeti vivossprtyyH| tathA ca dravyatvAdInAM sAmAnyAnAmeva vizeSatvam / Upaskara on V. S. I. ii. 3. " bhAvAnuvRttareva hetutvAt sAmAnyameva / " v. s. I. ii. 4. " dravyatvaM guNatvaM karmatvaM ca sAmAnyAni vizeSAzca "--V. S. I. i. 5. " anyatrAnsyebhyo vizeSebhyaH" V. S. I. ii. 6. " antyA vizeSA nityadravyavRttayo'mi. hitAstAn varjavisthA saamaanyvishessaabhidhaanmityrthH|" Upaskara, ibid. " saditi yato dravyaguNakarmasu sA sttaa|" V. S. I. ii. 7. " dravyaguNakarmabhyo'ryAntaraM sattA" V. S. I ii. 8. " na tu vyaguNakarmabhyaH pRthagbhAvena sattA nAnubhUyate'to vyAyanyatamameva sattA /

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70 yato hi yadbhinnaM bhavati tattato bhedenAnubhUyate yathA ghaTaH padAt / na ca sattA tebhyo bhedenAnubhUyate iti tadAtmikaivetyata Aha dravyeti / dravyAdayo'nanugatAH / saptA cAnugatA / tathA ca anugatatvAnugatatvalakSaNaviruddhadharmAdhyAsena tebhyo bhedasya siddhatvAt / yattu tebhyo'nyatra nopalabhyate tadayuta siddhabalAt / ghaTapaTayostu yutasiddhiH / na ca vyaktisvarUpameva mattA vyaktInAmananugamAt / svarUpatvaM yadyanugataM tadA saiva sattA | ananugatairapi svarUpairanugatavyavahArazcettadA gorakhAdibhirapi gatam // " Upaskara, ibid. "guNakarmasu ca bhAvAnna karma na guNaH " V. S. 1. 1. 9. na hi karma karmasu vartate na vA guNo guNeSu na vA dravyaM guNaM karmaNa vA / sattA tu guge karmaNi va vartate tena dravyaguNakarmavaivamyatebhyo bhinneva sattA Upaskara, ihid. sAmAnyavizeSAbhAvena ca // " V.S.Iii. 10. " yadi sattA dravyaM guNaH karma sthAta tadA sAmAnyavizeSavatI syAt / na ca sattAyAM sAmAnyavizeSA dravyatvAdaya upalabhyante / na hi bhavati sattA dravyaM guNaH karma veti keSAMcidanubhavaH / 66 6 "" Upaskara, ibid. sAmAnyaM dvividhaM paramaparaM ca anuvRttipratyayakAraNam / tatra paraM sattA mahAviSayatvAt / sA cAnuvRttereva hetutvAta sAmAnyameva / dravyatvAdyapara malpaviSayatvAt tacca vyAvRtterapi hetutvAt sAmAnyaM sadvizeSAkhyAmapi labhate / " P. Bhasya. 68 " "( sAmAnyaM dvividhaM paramaparaM ca / svaviSaya sarvagatamabhinnAtmakamanekavRti ekadvibahudhvAtmasvarUpAnugamapratyayakAri svarUpAbhedenAdhAreSu prabandhena vartamAnamanuvRttipratyaya kAraNam / ....... / tatra sattAsAmAnyaM paramanuvRttipratyayakAraNameva / yathA parasparaviziSTeSu carmavastrakambalAdiSvekaramA zrIladravyAbhisaMbandhAt nIlaM nIlamiti pratyayAnuvRttiH tathA parasparaviziSTeSu dravyaguNakarmasvaviziSTA satsaditi pratyayAnuvRttiH sA cArthAntarAdbhavitumaItIti yattadarthAntaraM sA satteti siddhA / sattAnusaMbandhAt satsaditi pratyayAnuvRttiH / tasmAt sA sAmAnyameva / aparaM dravyasvaguNasvakarmasvAdi anuvRttinyAvRttihetutvAt sAmAnyaM vizeSazca bhavati / etAni tu dravyatvAdIni prabhUtaviSayatvAt prAdhAnyena sAmAnyAni svAzrayavizeSakatvAdbhaktyA vizeSAkhyAnIti // " P. Bhasya. "" tatra tayormadhye paraM sattA bhAvo mahAsAmAnyamiti cocyate / drabhyatvAdyayAntarasAmAnyApekSayA mahAviSayatvAt / aparasAmAnyaM dravyatvAdi / etaca sAmAnyavizeSa ityapi vyapadizyate / tathAhi / dravyatvaM navasu dravyeSu vartamAnatvAt sAmAnyam, guNakarmavyAvRttatvAdvizeSaH, tataH karmadhAraye sAmAnyavizeSa iti / evaM dravyatvAdyapekSayA pRthivItvAdikamaparaM tadapekSayA ghaTatvAdikam / evaM caturviMzatau guNeSu vRtterguNatvaM sAmAnyaM dravyakarmabhyo vyAvRtteva vizeSaH / evaM guNatvApekSayA rUpatvAdikaM tadapekSayA nIlatvAdikam / evaM paJcasu karmasu vartamAnatvAtkarmatvaM sAmAnyaM, dravyaguNebhyo vyAvRttatvAdvizeSaH / evaM karmatvApekSayotkSepaNatvAdikaM jJeyam // tatra saptA dravyaguNakarmabhyo'rthAntaraM kayA. yuktatheti cet, ucyate / na dravyaM sattA dravyAdanyetyarthaH ekadravyatvAt ekaikasmin dravye vartamAnatvAdityarthaH dravyatvavat / yathA dravyatvaM navasu dravyeSu pratyekaM vartamAnaM dravyaM na bhavati kiMtu sAmAnyaM vizeSalakSaNaM dravyatvameva evaM saptApi / vaizeSikANAM hi adravyaM vA dravyaM anekadravyaM vA dravyam / tatrAdravyaM dravyamAkAzaM kAlo dig AtmAnaH paramANavaH / anekadravyaM tu dvyaNukAdiskandhAH / ekadravyaM tu dravyameva na bhavati / ekadravyavatI sattati dravyalakSaNavilakSaNatvAnna dravyam / evaM na guNaH sattA, guNeSvabhAvAt guNatvavat / yadi hi

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71 sattA guNaH syAt na tarhi guNeSu varteta / nirguNatvAdguNAnAm / vartate ca guNeSu sattA / san guNa iti pratIteH / tathA na sattA karma, karmasu bhAvAt karmatvavat / yadi ca sattA karma syAt na tarhi karmasu vrtet| niSkarmatvAt krmnnaam| vartate ca karmasu bhAvaH / satkarmeti pratIteH / tasmAt padArthAntaraM Relli" Maribhadra's Com. on Sad-Dars'-Sam. pp. 61-62. " tacca dravyatvAdikaM svAzrayeSu dravyAdiSvanuvRttipratyayahetutvAt saamaanympyucyte| svAzrayasya ca vijAtIyebhyo guNAdibhyo vyAvRttipratyayahetutayA vizeSo'pyucyate / tato'para sAmAnyamubhayarUpatvAt sAmAnyavizeSasaMjJA labhyate apekSAbhedAdekasyApi sAmAnyavizeSabhAvo na virudhyate // "Gunaratna's Com. on Sad-Dars'-Sam. p. 276. "pare punaH prAhuH / sAmAnya trividhaM mahAsAmAnya satAsAmAnya sAmAnyavizeSasAmAnya ca / tatra mahAsAmAnyaM SaTsvapi padArtheSu padArthatvabuddhikAri / sattAsAmAnyaM tripadArthasiddhabuddhividhAyi / sAmAnyavizeSasAmAnyaM tu dravyatvAdi // anye vAcakSate / tripadArthasatkAra sattA / sAmAnya dadhyatvAdi / sAmAnyavizeSaH pRthivItvAditi / lakSaNabhedAdeteSAM sattAdInAM dravyaguNakarmabhyaH padArthantiratvaM siddham / "ibid. p. 277. sAmAnya-Generality-the principle of the co-ordination of indivi. duals under one head. One would suppose that the highest point to which the generalization could be carried was padArthatva embracing all the cares in one group. But this is not the Vais'. view. Certain categories the sets aside as incapable of possessing sAmAnya in the real sense of the term-which, according to him, belongs to only three categories, viz., davya, guNa and karma. The Vais'.-Naiyayikas, therefore, distinguish jAti from upAdhi. ( For this and sakhaNDa and akhaNDa upAdhis see Muktavali and Nilakanthi.) The highest sAmAnya he calls sattA, also bhASa (cf. Vais'. Sutra. I. ii 4, bhAvo'nuvRttareva hetutvAt sAmAnyameva ) which, be it noted, dces not mean Existence simply, but Existence carried to the highest possible point of generalization, which stops at the collective group of dravya, guNa and karma, and cannot go beyond it. This sattA in otherwise called 'mahAsAmAnya,' (except when it is used in the wider sense of the commonalty of all the seven padArtha) because it is the highest pract to which real generalization ccan be carried. dravyatva, guNatva etc., are lower than this, but are higher than pRthvItva, rUpatva etc., and are called aparasAmAnyas. An aparasAmAnya is not only a sAmAnya, but also a vizeSa--inasmuch as

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72 it co-ordinates its individuals in a group and differentiates ther from those of other groups, and is, therefore, called sAmAnya vizeSa, nyA. ma. vR. ityevaM vaizeSikeNokta bauddha Aha-Just as you argue " na dradhya bhAvaH ekaravyavatmAt" P. 30, 1.6 one can also argue :-" bhAvo bhAva eva na bhavati ekaTyatvAt draSyatvavat " ,l. 10 It may be noted that the dRSTAnta here (dradhyatva) is not included in the pakSa; for, dravyasva is a sAmAnyavizeSa (na va dravyatvaM bhAvaH sAmAnyavizeSatvAt ) i. e. aparasAmAnya evaM na guNaH...na karma...mutatis mutandis: nyA. pra. vR. sAmAnyaviruddhalakSaNa-The general definition of vier is vipakSavRttitvam . In P. 30,1. 16 the patrikA ( P. 68a), for samAgetyAdi read sAmAnyasyAdi bhAvavipakSatvAt patrikA bhAvasya (vaizeSikeNa pratiSThitasya dravyAdibhyaH pRthagbhUtasya padArthasya) vipakSaH dranyAvAdika P. 68a saamaanyvishessH| tasya mAvasta tasmAt (Parijika) dravyatva which is a sAmAnyavizeSa is bhAvavipakSa, that is, a-bhAva. As the Panjika Bums up: " bhAvavipakSo hyabhAvaH sAmAnyavizeSarUpastatraiva vRttidarzanAdupapadyata eva viruddhlkssnntaa|" nyA. pra. vR. Aha-ayamasiddhAnna bhidyate &c. It is urged that the Buddhist does not P.30, 11.17 believe in bhAva and therefore this is a case of AzrayAsiddha-a variety -18. of asiddha and not viruddha. patrikA The Buddhist position is: dravyAdInyeva viviktaparamANukSaNakSayilakSaNAni svalakSaNAni P.68 b. bhAvo na tadatiriktaH kazcana bhAvo'sti (Pabjika.) kathaM punaH &c.---The Buddhist criticism of bhAva in the form of a dilernma: tathAhi bhAvaH &c. Is bhAva existing (sat ) or not existing (asat)? If the latter,it is like kndhyAputra and cannot impart existence to any other thing such as dravya, guNa, karma. If the former, here is another dilemma for you to answer: Is its own existence ionate or derived ? If it be innate, the existence of other things Buch as 4etc. may as well be supposed to be innate, and there is no necessity for assuming a distinct reality called a which imparts existence to all things. If it be derived from some thing other than itself, the position will be one of regressus ad infinitum. Moreover, there is no 70 to prove its existence. Unless it is perceived as external it cannot be supposed to be an external reality (bahisAvabhAsaca bahirarthavyavasthAkArI nAntarAbhAsaH). If it is internal like sukha &c. it reduces itself to mere buddhi evaM ca buddhireva kevalaM ghaTapaTAdiSu pratibhAsamAneSu satsaditi tulyatanurAbhAti,natuSyakimyatirikaM bhAvamuddyotayati ). There is, therefore, no such independent reality

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73 like universal being (sattA sAmAnya) distinct from the particulare. Question : yadi tarhi na bAhyA AtiH astibuddhirapi kathamekarUpA pratibhAti nahi bahinimitta. mantareNa ekAkArA sA utpattimatI yuktaa| There must be something objective to account for the subjective feeling. Answer: We do not deny that there must be something objective to account for the subjective feeling. What we say is that that something is not alla but it, not the universal but the particular. Question : How paJjikA is it that only certain particulars give rise to the notion p. 69a of a certain olla, and not all ? Answer: That difference lies in the nature of things. Certain drugs cure a certain disease, and not anything and everything. In the same way certain particulars. (vyakti) give rise to a certain notion of generality (buddhireva tulayAkArapratibhAsA satsaditi zabdazca dRzyate iti buddhireva bhidyate). nyA. pra. 7. atrocyte| satyametat / The Siddhantin admits the force of the P. 30. criticism and explains that his example bhAvaH etc. is intended to 119-21, illustrate viruddha which is defined as 'vipakSamAtravyApI ' of bhAva although the real existence is a dogrma of the non-Buddhist, and not bis own. One and the same example can illustrate several doSas whose varieties it is intended to show. Therefore, it dose not matter if the given illustration of viruddha is also one of AzrayAsiddha. This is explained in the Pafijika. P.69 ab evaM manyate'smAn pratyAzrayAsiddha evAyam-According to us, Buddhists it is no doubt a case of AzrayAsiddha. But it is given here as an illustration of fate from the standpoint of other schools. Moreover, it is to be noted that from different stand points one and the same example can illustrate different hetvAbhAsas. nyA. pra. va. Aha-evaM viruddhabhAvaH sarvatra &c. -Read evaM viruddhabhAvaH for evamaviruddhabhAvaH I P. 30,1. 22 is clearly explained in the Paijika:--dravyatvAdidRSTAntato yadi patrikA viruddhadharmayojanA bhavadbhiratra kriyate...ayamatra bhAvArthaH / sarvasyApi hetorvizeSaviruddhadharmayojanAyAM P. 69b dRSTAntavazena kriyamANAyAM viruddhatvameva syAt etc. tathAhi-anityaH kRtakatvAt ghaTavaditi yo'yaM bhavatA siddhAbhyupagamaH [ for zuddhAbhyupagamaH we may read siddhAbhyupagamaH ]. tatrA'yama. smAbhikiyo hetarvaktaM zakyate--yathA'yamanityatvaM sAdhayati tathA tadviparItaM pAkyavAdikamapi nyA.pra.dR. sAdhayati / tathAhi-evamapi vaktuM zakyate yathA kRtakatvAd ghaTavadanityaH [zabdaH] P. 30 tathA kRtakatvAt ghaTavat paakyo'piiti| na cedamiSyate. iti preyarthiH--If on the 11.22-25 strength of the example ghaTavAt , you urge that zabda will 10

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nyA. pra. vR. P 31 1 1 nyA. pra. vR. P. 31. 1. 3. 74 have to be regarded as (baked, manufactured by heat ), which is absurd ( biruddha ), we shail meet that absurdity by taking para as our example and thereby deduce apAkyatya, paTa being not a baked article like ghaTa. And so long as the absur dity () is not so removed, we are prepared to regard the case as one of biruddhatA / virodhino - [in the Panjika for virodhena: read virodhinaH as in the Vrtti ] 'dhikRtahetvanvitadRSTAntabalenaiva nivRteH / tathAhi[ Read tathAhi for tathApi nyA. pra. vR. 1. 23] anityaH zabdaH pAkayatvAt [ Tte text of the Vrtti is here corrupt or elliptical. Better read kRtakatvAt for pAkayatvAt ] ghaTavatpAkyaH zabdaH iti viruddha preraNAryA kRtakatvAnvitapAkyadRSTAntAntarasAmarthyAt tanivRttyA na viruddhatA anivRttau cAbhyupagamyata eva - N. Pr. Vr. 11. 23-25. The Panjika explains how the other example -that of paTa as against ghaTa - removes the vizeSaH - itthaM va nivRttiH yato na yatkRtakaM tatsarvaM pAkamayaM bhavati yathA paTa iti / astu tarhi paTavata tantumayo'pi zabda iti. ( Panjika ). All this comes under the 'jAtis' of the Brahmaa Nyaya. ( See N. S. Adh. V, I. ) azakyA ceha tannivRttiH - The case under consideration, viz., na dravyaM bhAva ekadravyavattvAt drabhyatvavat, however, differs from the case of pAkayaH zabdaH kRtakatvAt inasmuch as kRtakatva exists in pAkya as well as apAkya thinge, whereas ekadravyavattva is confined to bhAva. We next come to dharmivizeSaviparItasAdhana / bhAvaH sasA is the dharmin ; its vizeSa: is satpratyayakartRtva. The text of the N. Pr. is clear. In the preceding variety of viruddha viz. dharmisvarUpa viparotasAdhana the illustration was bhAvo bhASa eva na bhavati etc. Here the illustration is bhAvaH satpratyayakartA na bhavati etc. & vizeSa of the dharmin being substituted for its svarUpa. paJjikA sattAsaMbandhena &c. - The well known argument of the NyayaP69b Vais 'esika for establishing their doctrine of satA - the mahAsAmAnya-P. 70 a which exists primarily and really in drabya, guNa, and karma only, and is predicated secondarily and without any logical justifica. tion, of sAmAnya, samavAya and vizeSa. nyA. ma. dRSTAntAbhAso dvividha:-Here begins the third and last division of P. 51. 20 sAdhanAbhAsa 2. dRSTAntAbhAsa dRSTAnta (Example) may be by sAdharmya or vaidharmya, that is, it may be (A) similar or (B) dissimilar to the pakSa. And The first of 80 also is dRSTAntAbhAsa (A) similar and (B) dissimilar.

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P.7, 1. 9. these, that is, a 2779719-Similar example which is fallacious--is of five kinds : (A. 1) Amazhina e. g. facer: asgarantia RAQAH. Here the k2laa, viz. paramANu, possessea the sAdhyadharma viz. nityatva, but is Jacking in the Arqand viz. ara, qaig being pa (=i41a7 "$7147 zazi gazeza." Br. Nyaya ) and not a 77=4792 (A. 2) -e. g. la ga: armata gitar. Here the paint viz., buddhi possesses the sAdhanadharma, viz. amUrtatva, but is lacking in the area, viz. Aizea, gft being Brity and cot cai. (A, 3) ubhayAsiddha-subdivided into sat and asat . Thus, (a) nityaH zabdaH amUrtatvAt ghaTavat has a dRSTAnta which possesses neither sAdhanadharma viz. amUrtatva, nor sAdhyadharma viz. nityatva, ghara being mUrta and anitya, and is therefore ubhayAsiddha dRSTAntAbhAsa. But it is an ubhayAsiddha which is sat. that is existing or real. (b) nityaH zabdaH amUrtatvAt AkAzavat-Here the dRSTAnta 3418.131 is sometbing that does not exist af all according to the Buddhist, and consequently 50 far as he is concerned he will have to treat it as a d are. It is bound to be 3H21E, that is, asiddha in the matter of both, sAdhanadharma and sAdhyadharma. Note that the illustration can be modified into anityaH zabdaH mUrtatvAt AkAzavat so that the dRSTAnta may appear to be both sAdhanadharmAsiddha and sAdhyadharmAsiddha even According to those who regard 7 3 as real, but it is not so modified because we have to illustrate a which is stat. (A. 4) --where the su i. e. positive concomitance of 199 and 14 is not stated, but only their co-existence or togetherness (A:) is said to belong to the latt. Thus, it instead of saying yat kRtakaM tadanityaM dRSTaM yathA ghaTaH you say ghaTe kRtakatvaHARAC # 27, your eziz is lacking in 24atia and is therefore 877- 2ame. (A..5) agria-a4-When the way that is the positive concomitance is enunciated conversely and therefore wrongly. Thus, if instead of saying Tag aflaai ten you say yaari dita ez, you reverse the order of the #147 and the #14, and therefore of the 217 and the 5479%, and thereby commit a fallacy.

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We have similarly five kinds of vaidhamrpaNa iyantAbhAsa. (B. 1) sAdhyAthyAvRtta---that is, the dRSTAnta from which sAdhya is not absent (vyAvRta). Thus in nityaH zabdaH amUrtatvAt paramANuvat where the vyApti of vaidharmya dRSTAnta is yadanityaM tanmUtai yathA paramANuH the sAdhanadharma viz. amUrtatva is absent from paramANudha ( mUrtatvAt paramANUnAm ' see supra) but the sAdhyadharma viz. nityatva is not, paramANus being nitya ('nityatvAt paramANanAm '). (B. 2) sAdhanAvyAvRtta--that is, the dRSTAnta from which sAdhanadharma is not absent . (vyAvRtta). Thus, in nityaH zabdo'bhUtatvAt karmavat where the vyApti of vaidhaya'dRSTAnta is yadanityaM tanmUtaM yathA karma, the sAdhanadharma viz. abhUtatva is not absent from karma ('amUrtatvAt karmaNaH') although the sAdhyadharma vir. nityatva is, karma being not nitya but anitya. (B. 3) ubhayAvyAvRtta--that is, the dRSTAnta from which neither the sAdhyadharma nor the sAdhanadharma is absent. Thus, in nityaH zabdo'mUrtatvAt AkAzavat it cannot be said that the sAdhyadharma and sAdhanadharma viz. nityatva and amUrtatva are absent from bhAphAza so long as the Nyaya-Vaisesika is there to assert that AkAza in a reality possessed of nityatva and amUrtatva. (B4) avyatireka-that is, where the vyatirekavyApti i.e. negative conco mitance is not stated but only the absence of the sAdhyadharma and sAdhanadharma is said to belong to the dRSTAnta. Thus, instead of saying yannityaM na bhavati tadamUrtaM na bhavati ( nyadanityaM tanmUte) yathA ghaTaH if you simply say ghaTe mUrtatvamanityatvaM ca, it is a case of dRSTAnta wanting in vyatirekanyApti (avyatireka dRSTAntAbhAsa) vipakSabhASa sAdhyadharmAbhAva and sAdhanadharmAbhAva. vinA sAdhyasAdhananivRttyA i.e. without enunciating the vyatirekavyApti of sAdhyAbhAva and sAdhanAbhAva [ Read in nyA. pra. p. 7 1. 7. mUrtatva for amUrtatva which is an evident misprint. One ms. (K) reads nisyatvaM ca mUrtatvaM ca, another (N) anityatvaM ca bhUtatvaM ca in the body of the Vrtti while amUrtatvamanityatvaM in the text of the N-Prave'sa.] (B. 5) viparItavyatireka-~-where in enunciating the vyatirakavyApti, the order of the sAdhyAbhAva and sAdhanAbhAva is reversed. Thus, in nityaH zabdaH amUrtatvAt the proper vyatirekavyApti is yadanityaM tanmUrtam ( sAdhyAbhAve sAdhanAbhAvaH). But if you say yanmUte tadanityam you commit the fallacy of viparItaMvyatirekareversed absences. "vyApyadhyApakabhAvo hi bhAvayoryAgiSyate / tayorabhASayostasmAdviparItaH pratIyate"-S1. Vart. A. Pr. Vs. 121a, 121b. The list of the "Fallacies of the Example" given by Suguira in bis sketch of the logic of Dinna (Dirinaga) and S'ambarasvamin

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is the same as that given above, together with the illustrations. The Fallacies of the Homogeneous Example (AT Riezka ) are : (1) The fallacy of Excluded Heto ( 19 hifaz ), (2) The fallacy of Excluded Predicate (alergairaa), (3) The fallacy called Excluded Both ( Spalle), (4) The fallacy of Absence of Connection ( 374974 ), (5) The fallacy of the Inverted Affirmation of the Example (jauciana ). The Fallacies of the Heterogeneous Example (arrera) are:(1) Included (Unexcluded) Predicate, (919mqa), (2) Included (Unexcluded) Hetu ( Harian) (3) Both Included (Unexcluded) ( Tlayiqet ), (4) Absence of Disconnection ( ulaze ); and (5) Inverted Negation of Heterogeneous Example (fauticantats). It will be noticed that the order of (1) and (2) in the second group bere is the reverse of that of the corresponding fallacies in the first group, as enumerated in our text. So also in T and Ch. T has the same order both in the first and the second group. (See N. Pr. Part II G. O. S. p 21 Comparative Notes on P 5. 1. 20.) Dharmakirti's first three and the last in each of the two groups (Art and depi) are the same as those in Nyayapravesia, except that he omits the words and paraphrases asiddha by *vikala and SaSyAvRtta by avyatirokin ; which makes no difference in sense. But, between the third and the last in each group, he adds a new set of three 21-CINTA based on , viz., sen5999, vienatif and wennai, and one more distinguishing apradarzitAnvaya from ananvaya in the list of sASayadRSTAntAbhAsas and apradarzitaSyatireka from avyatireka in the list of vaidhaHdRSTAntAbhAsas. Thus he has nine sAdharmyadRSTAntAbhAsas and nine ARTEIRATES instead of five and five of the N. Praves'a. (see N. Bindu, Bib. Buddhica Ed. pp. 87-93. Dharmakirti's list is adopted in the Nyayasara of Bhabarvajna, and in the Pramana, Dayatattvalokalarkara of Vadi-Devasuri, & Jaina.

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78 Kumarila Bhatta's list of sAdharmyaSyantamAsa is the same as that given above (see S'lokavartika, Anumana Pariccheda vv 107b etc.) He first mentions the two which in the N. Pr. are called and viparItAnvaya, and then the three corresponding to the other three of the N. Pr. called by him ' sAdhya hetu ubhaya vyAptizUnya' His illustrations are substantially the same as those of the N.Praves'. cf. " sAdhyahetUbhayadhyAptizUnyatvAt paramArthataH / nityo dhvaniramUrtitvAt karmavat paramANuvat / ghaTavad vyomanambApi sadasadvAdinaM prati / " S1. V. A. P. vv. 115116a. Cf. further yadanityaM tu tanmUrtamaNuvat buddhivat savat-ibid v128a. Incoming to the question of illustrating vaidharmyadRzantAbhAsa be discusses at great length the fundamental question of the place of vyatirekavyApti and vaidharmyaSTAnta in the process of Inference and criticises the Buddhist view on the subject. In explaining the nature of " ananvaya, ' he speaks of 'sAhitya' or sahacAra A8 distinguished from 'vyApti'. [ * Prasastapada has sir dRSTAntAbhAsas which he calls ' nidarzanAbhAsa', his addition being AzrayAsiddha under each of the two heads -- sAdharmyeNa and vaidharmyeNa cf. liGgAnumeyo-bhayA- zrayAsiddhA - nanugata- viparItAnugatAH sAdharmyanidarzanAbhAsAH / yadanityaM tanmUrte dRSTam yathA karma, yathA paramANuH yathAkAzaM yathA tamaH ghaTavat yanniSkriyaM tadadravyaM ceti / where AzrayAsiddha is added and illustrated by tamaH [ paramArthatastamo nAma na kiMcidasti / ka sAdhyasAdhanayorvyAptiH kathyate ? Com.] of. also liGgA- numeyo - bhayASyAvRttAzrayAsiddhA-vyAvRtta-viparItavyAvRttA vaidharmyanidarzanAbhAsAH, where again the nidarzanAbhAsa added in AzrayAsiya, The others in both the lists are substantially the same as those in the N. Praves's. Siddhasena Divakars, the auther of the Nyayavatara (a Jaina ) has six under each of the two heads which he does not fully enumerate, assuming that the word ' Adi * may suffice to suggest them to the reader the three that are omitted from each being those connected with a and respectively. (see Nyayavatara vv 24:25) The reason given by the commentator Siddharsigani-for their omission is interesting: nanu ca parairanyadapi dRSTAntAmAsazrayamuktam tadyathA anya yo 'pradarzitAnvayo viparItAnyayati / ......tadetadbhavadbhiH kasmAnnotamiti / atrocyate / pareSAna suparyAlocitametad dRSTAntAbhAsatrayAbhidhAnamiti jJApanArtham / tathAhi na tAvadananyayo dRSTAntAbhAso bhavitumarhati / yadi hi dRSTrAntabalena vyAptiH sAdhyasAdhanayoH pratipAdyeta tataH syAdananvayo dRSTAntAbhAsaH svakAyakaraNAt / 1

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79 yadA / pUrvapravRttasaMbandhamAhipramANagocarasmaraNasaMpAdanArtha dRSTAntodAhRtiriti sthitaM tadA'manbayalakSaNo na dRzyantasya doSaH / ki tahi ? hetoreva / pratibandhasyAdyApi pramANenApratiSThitatvAt / pratibandhAbhAne cAnvayAsiddhaH / na ca hetudoSo'pi dRSTAnte vAcyaH / atiprasaGgAditi / tathA bhapradarzitAnyamaviparItAnvayAvapi na dRSTAntAmAsatA svIkurutaH / agkyApradarzanasya viparyastAnvayapradarzanasya ca doSatvAt / tadoSadvAreNApi dRSTAntAmAsapratipAdane diyattA vizIryata / yaktadoSANAmAnansyAt / vaktadoSatve'pi parArthAnumAne tatkauzalamapekSate iti / evaM copanyAse na mussitAryasAdhako / ato dRSTAntAbhAsAvetAviti cet evaM tarhi karaNApATavAdayo'pi dRSTAntAbhAsA vAcyAH / tathAhi-karaNapATavaSyatirekegApi na parapratyAyanaM samasti / vispaSTavAMgrahaNe vyakatayA tadarthAvaramAbhAvAt / ityAsta tAvat / / rairapo'pi dRSTAntAmAsAnayo'vimRzyabhAktiyA darzitAH / tadyathA-vyatirekaH bhapradarzitavyatirekaH viparItavyatirekazvIta / te'smAmirayukavAna drshyitvyaaH|tpaahi-avytirekstaidrshitH...ayuktshcaayN vaktum / avyatirekitAya hetudoSatvAt / yadi hi dRSTAntabalenaiva vyatirekaH pratipAdyeta tadA tathAvidhasAmarthyavikalasya tadAbhAsatA yujyeta / na caitadasti / prAkpravRttasaMbandhagrahaNapravaNapramANagocarasmaraNasaMpAdanArtha dRSTAntopAdAnAt / na katra yo yadabhAve na dRSTaH sa tadabhAve na bhavatIti pratibandhaprAhipramANanyatirekeNa sidhyati / atiprasavAt / tasmAdasiddhapratibandhasya hetauravAyaM doSo na dRSTAntasyeti / tathA'pradarzitaSyatireka-viparItavyatirekAvapi vaktumayuktau / tayorvatadoSatvAt / ......vyatirekApradarzana viparItavyatirekapradarzanaM ca na vastuno doSaH / kiM tarhi ? / vacanakuzalatAvikalasyAbhidhAyakasya / kiM ca yeSAM bhavatAmado darzanam-yaduta svArthAnumAnakAle svayaM hetudarzanamAtrAt sAdhyapratIteH parAryAnumAnAvasare'pi hetupratipAdanameva kartavyam 'viduSAM pAgyo hetureva hilkevalaH' iti vacanAt teSAM kRtakatvAt itIyatA hetUpanyAsenaiva sipAdhayiSitasAdhyAsoH samastadRSTAntAbhAsavarNanamapi pUrvAparaNyAhatavacanaracanAcAturyamAvirbhAvayati / bhAsAtA taabdeto| idhAntasya sAdhanAvayavatvenAnabhyupagamAt / asthamAcakSIthAH-anvayavyatirekAparijhAne pratipAdyasya na dRSTAntamantareNaitI darzayituM zakyau ato'nvayanyatirekadarzanArthe dRSTAnto'bhidhAtavyaH / satazca tatkAryAkAriNAM tadAmAsateti cet gale gRhItasyAyamullApaH / sapApyapradarzitamyatirekaviparItavyatireko myAntAbhAsau na vAstavo / kiM tarhi ? / vaktadoSasamasyau / ato nAbhidhAtuM yuko / tathAvidhasya vidyamAnavastuprakAzanasAmarthyarahitasya niviDajaDimAvaSTabdhasya puMso vAdAnadhikAritvAt / mAtRkApAThazAlAyomyatayA viduSAM vAdayitumayuktatvAditi // One point of the above criticism that fallacies which are under consideration are 'vaktadoSasamutya ' and not 'vAstava'-that is, they arise from the fault of the man and not the thing, in other words, that they are only formal and not materialis admitted by the Buddhist logician. But this is how he meets the attack : " vaktA patra paraH pratipAdayitavyaH / tato yadi nAma na duSTa vastu tathApi vaktA duSTaM darzitamiti dussttmev|"; "atastatsvayaM na duSTamapi vktudossaadussttm| tasmAdviparItAnvayo'pi pAraparAdhAna vastutaH / parArthAnumAne ca vakturapi doSadhintyate-- that is to say in Praigtart even a formal fallacy is a fallacy.

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80 Another point in the criticism is that a certain fallacy is not 2 dRSTAntadoSa but * hetudoSa. This objection is logically more serious. The observation of the commentator of the S'lokavartika on the point is: " yadyapi cAyaM hetudoSo naikAntikatvaM nAma tathApi dRSTAnto'pi vyAptidarzanArthatvAt tadasadbhAve'narthaka eva; te cAmI dRSTAntadoSA jJAtasaMbandhapadena vyAvartitAH / na hi sApyazUnyeSu dRSTAnteSu liGgaliGgino: saMbandhajJAnaM saMbhavatIti "-- Com. S1. Vart. v 117. It may be further noted that Kumarila, although he follows the older classification of which makes a special class of dRSTAntAbhAsas, sees that the trouble throughout arises in regard to the vyAptiH--" sAdhyahetubhayAvyAptizUnyatvAt paramArthataH / ... sahabhAvitvadRSTayA tu yadA vyAptiM na lakSayet... vyAptervApi viparyaye / " 3 nyA. pra. vR. asiddha: nAsti = zUnya (S1. Vartika ) = vikala ( N. Bindu) Read " nanu bahuvrIhau P. 31, 1. 16. niSThAntaM pUrva nipatatIti kRtvA'siddhasAdhanadharmA iti / na / vA'hitAgnyAdiSu vacanAt " to ( ll. 17. 19. ) Ordinarily, the adjectival past passive participle P. 33, 1. 9. should come first in a Bahuvrihi compound, but in the group paJjikA. of the words anar etc.-which is elastic-it may optionally Pp 70b precede or follow the noun thus, we may Bay agnyAdditaH or to 73 b AhitAgniH Similarly, sAdhanadharmAsiddha or asiddhasAdhanadharmA. Another solu tion of the difficulty, which is less satisfactory, is to make it an elliptical compound ( madhyapadalopi tRtIyAsatpuruSa. - Panjika ) sAdhanadharmeNa rahitatvAdasiddha:- sAdhanadharmAsiddha:, Panjika notes that the latter is a recent explanation ( prAcIne uttare sati nAtizThiSTamidaM vyAkhyAnam ) Read avasara prApta for avasaraH prApta (1. 22 ). Read nityaH zabda iti pratijJA pakSaH ( 1. 24 ) Read etadAbhAsAnAmeva prakkAntatvAt nArtho vaidhamrmyeNeti na pradarzita: -- the reason given why the age is not here mentioned, although it is necessary to do so according to Buddhist logic of contra Sl. Vart A. P. 118 "vyApyA sAdharmya ukte ca na vaidharmyapekSyate" / antyakAraNatvena - ( P. 32, 1. 4.) - See Panjika p. fla. bhUrtatvaM ca ( 15 ) That paramANu is mUrta may be deduced from the character of its as such as etc. Panjika quotes : " kAraNameva tadantyaM nityo mUrtazva bhavati paramANuH / ekarasavarNagandho dvisparzaH kAryAlaGgava cf. asarvagataM dravyapariNAmaM mUrtiH / asarvagatAca dravyarUpAzca paramANavaH / N. B. T. san = vidyamAna : "" tadasattvavAdinaM prati--This is avidyamAnobhayAsiddha dRSTAntAmAsa in the mouth of the Samkhys when he is arguing with a Buddhist who denies the existence of any such substance as AkAza. (1.20 ) - Panjika (p. 71 b ) : bauddhasyAlo katamasI evAkAzaM netarat. Cf. sAdhyahetumayaSyAptizUnyatvAt

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81 paramArthataH nityo dhvaniramUrtatvAt / karmavat paramANuSat / ghaTavat vyomavaccApi / tadasadvAdinaM prati dhamyasiddhAvapi devaM dRSTAntA''bhAsatA bhavet SI. V.A.P. The corm. of the sl. Vartika specifies tadasadvAdinaM prati tadabhAvavAdinaM sautrAntikaM prati. ananvaya ityAdi (11. 21-22) anvaya-anugama-vyApti The Vrtti takes ananvaya- apradarzitAnvaya. sahabhAva......na vIpsayA (11. 24-25)-i. e. where the mere coexistence ( sahabhAva or 'sAhitya' as Kumarila calls it) of the two is stated, and not the invariable concomitance in the form of yadyat... tattat . That two dharmas belong as bhAzrayins to the same *4 does not prove that of the two one is an invariable concomitant of the other (AzrayAzrayibhAvamAtrAbhidhAnAdanyatra vyabhicArasaM. bhavAdiSTArthasAdhakatvAnupapattiH-Vrtti P. 33 Il. 2-3)ef. "saha dRSTina saMbandho vyApti va ca tAvatA"--S'1. Vart, A. P. 1300. vIpsA is explained in the Panjika (P. 71 b) na meaning concomitance or repetition. the latter being expressed by yadyat and tattat . guNena kutakatvAdinA vyAptiriha vIpsA...atha ca kila yadyaditi ghopsayA yadityaM tatsarvamityevaM vA vyaaptiH| yadyapi granthAntare...&c. ( Paijika P. 71b) Read rAgAdimAnayaM pumAm vaktRtvAt iSTapuruSavat--See Dharmakirti's N. Bindu, Bib. Buddhica Ed. P.88, where the passage runs: yo vaktA sa rAgAdimAn iSTapuruSavat / anyatra ( Vrtti p. 331.2 )-prayogAntare kAryahetuprayoge where the relation between sAdhya and sAdhana is causal ( Paijika P.71 b-723) bhanye vidaM SaNaM nAnumanyante ( Panjika P. 728)-Some hold that the so called ananvaya is not a dRSTAntAbhAsa, being allowed by all sastras. After all the validity of the statement will depend on some pramANa other than the mere word of the debater. If the vyApti underlying the statement anityaH zabdaH kRtakatvAt ghaTavat is justified by pratyakSa, where is the room for the charge of dRSTAntAbhAsa ? If not, no amount of yat yat and tat tat will be of any avail. dRSTAnta is . only intended as & voucher to support a proposition which is otherwise known to be true (siddhAnuvAdArtha hi dRSTAntavaco na tvasiddhavidhAyakam ) This objection is met in the sequel. nyAyamudrAmyatikramaH-Violation of the rule of logic-nyAyamaryAdolavanam (Panjika yadyadanityaM sattatprayatnAnantarIyakaM p. 728) An example of bad vyApti--'" yaso'nityaM prayatnAnantarIyakaM ghaTAdi, aprayatnAnantarIyakaM vidyudAdi ca ityubhayasvabhAvamanityaM [Read-degmanityaM for masya nityaM bhavati" (Palijika 78b).

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82 AkSepaparihArau pUrvavat--viz. "bahuprIhI niSThAnta pUrva nipatatIti ic." (Pabjika P.72 b) bhyA. pR. vR. sAdharmyadRSTAntabhAsecAdau &c. It should be noted that while in the list P.33 11 2.5of sAdharmyadRzAntAbhAsa, sAdhanadharmAsiddha was placed before sAdhyadhosiMka here in the list of vaidhamyadRSTAntAbhAsa sAdhyAvyAvRtta is placed before sAdhanAvyAvRtta. Why so ? The variation of order is justified on the ground that in anvaya ( with sAdharmyadRSTAnta) sAdhana has to be mentioned before sAdhya, while in vyatireka (with vaidharmyadRSTAnta ) sAdhyAbhAva has to be inentioned before alana. See supra, Notes p. 73. ( sAdhyena vyApto heturdarzanIyaH sAdharmyaprayoge ato yaH prAgudhAryate sAdhanadharmastavikamA eka sAdharmyadRSTAntAbhAsadhyAdau vaktuM yujyate / vaidharmyaprayoge tu nAyaM nyAyaH |.........vaidhmrppryoge sAdhyAbhAve hetorabhAvaH kriyate ato dRSTAnto'pyatra sAthyAvyAvatta evAdI vaktuM yujyate na sAdhanAnyAvRtta iti-Paijika p. 72b, 73a.) T'places 919721 a first, unliko T,Ch and our Skt. text in which it comes after sAdhyAcyAvRtta. (See N. Pr. Part II. G.0. S. p. 21. Comparative Notes.) The comments in the Vrtti and the Panjika sbow that they were not aware of T'. nyA. pra. tu. nityatvasAdhakA prayoga : etc.-Here Paijika notes : " atha paramANAvapUrtatvaP.34, 1.4. syAbhAvAt kathamidaM saMgacchata iti ceducyate / na pAribhASikamamUrtatvaM grAhyaM kiMtu lokasyApUrta cakSuSA'dRzyatvamAzrityoktamimiti saMbhAvyate. Here there seems to be some misunderstanding. Vrtti never meant to imply that paramANu was really 3176-it was, as shown in the previous section, an example of sAdharmyadRSTAntAbhAsa. dRSTAnta in 'paramANvAdisAdharmyadRSTAntayukta:' meens dRSTAntatvenAbhimatadRSTAntAbhAsa; and so nityatvasAdhaka-sAdhakatvenAbhimata. In P.73, 1. 9 of the Palijika, add na bhavati after tadamUrtam. nyA. vR. pR. avyatireka &c.---This is all, mutatis mutandis, like anandhaya, . sAdharmyaP.34 11. 6. dRSTAntAbhAsa mentioned above. avyatireka-anidarzitavyatireka. vinA sAdhyasAdhama nivRtyA-ine. without the statement of vyattirakaNyApti, such as padanirya tanmUtaM dRSTam. tadvipakSabhAva:= sAdhyasAdhanaM vipakSabhAvamAtram i.e. merely mentioning the case in which there is the absence of sAdhya and of sAdhama, without enunciating the vyatirekavyApti. panikA avyatireka ityAdi ihApyanidarzita etc.-Note "bhapradarzitavyatireko yo pranyAntare utto P.73 ab. yathA nityaH zabdo'sUrtatvAd ghaTadvaditi tasyAtraivAntarbhAvaM manyeta iti lakSyate"-Pabjika nyA. pra. vR. itthaM......hokatra etc.-ekatra-ghaTAdau (Palijika) abhidheyamAtram-sAdhyasAdhanayo. P. 34,1. 11.rabhAvapradarzanamAtram ( Pahjika). gamyatve sAdhyasAdhamanivRtergamyatve ( Parijika).

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jikA sayamaduSTo'pi varaparAdhAt dussttH| sAdhane ca purapi doSAdhinasyante because sAdhana is P. 736 rata-See supra Fundamental S'loka. We have thus finished the chapter on 0714A or False Proof which consists of three varieties viz., 1. Statement of a false 999 (Fallacy of the Subject or the Minor Term), 2. of a false 80 (Fallacy of the Reason or the Middle Term), and 3. of a false EZERT ( Fallacy of the Example. ) MARIJA a etc.--Some nuss. read gerai. The usual word P.7. 1 12. is pra (causal); but ta is also correct. This is an exposition of the second line of the Fundamental Verse-84agu a...... ...BT . nyA. pra. va. tathAtikramya etc..-Before speaking of the dUSaNa and dUSaNAbhAsa, the P.34,1. 22. author wishes to say something of pratyakSa and anumAna ( dUSaNAtikramaNa a acutar 22: Panjika p. 74a ) 241 etc. -The commentator sees a point in the separate mention of sement and anumAna instead of the use of a compound word (pratyakSAnumAna ) in the text of the Fundamental Verse: it is, be says, to indicate that the two have separate provinces (faranlat814nArtham). These are svalakSaNa and sAmAnyalakSaNa respectively. pratyakSa bears testimony to Freeport the particular only; while the general aspect or A191577599 is contributed by BOAT. Thus, in the cognition of a there are two elements, viz. first, the cognition of the particular at in itself without reference to its 514174 (the general. character, ), and, secondly, the cognition of the #14174 wbich is predicated of the particular, Of these the former is , the latter BTSHA. The Buddhist thus differs from the Nyaya-vais'esika who regards both the and the 414174--the particular and the universal--a8 objects of 42e. mer. 4. q. dazi ita et SauThis is well-known." It is asually believed P. 35, 1). 1-2 that the Buddhists accepted only two pramanas; bat, as it is evidenced by our texts, this is not true. The Yogacarus, seem to have adopted the theory of the three pramanas as expounded in T.B.S'. and As even after the reform of Dianaga. So Sthiramati commenting upon the Madliyanta. vibbaga Vitti by Vasabaadhu, (a copy of which has been

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pa. ji. kA. P. 74a. patrikA P. 74b. 84 brought by me from Nepal and will shortly be published) Bays: ata_sha : prarnanatrayam .nis' rityeti pramapaitrayavirodhena: pramana trayam punah pratyaksam anumanam agamas' ca. cf. also Vijnaptimatratasiddhi by S. Levi, p. 26. That this classification was peculiar to the sect, which did not accept the reform of new logic, is proved by the fact that Haribhadra in his Abhisamayalankaraloka (1st Chapter in my forthcoming edition) expounds the same theory pratyaksanumanagamapramana if more than once Dr. G. Tucci's, Buddhist Texts on Logic, Introduction p. xvii. " antarbhAvayapramANasamucayAdiSu carcitatvAnneha pratanyate / " This interesting remark will be discussed below. etena pratyakSAnumAnaviSaye saMkhyA - lakSaNa - gocara - phalaviSayAyAcaturvidhAyA vipratipattermadhye-- Read lakSaNa instead of lakSaNA an obvious misprint gocara - viSaya. The different views in the matter of the gocara or the viSaya have been stated very clearly in the Panjika borrowing the statement almost verbatim from the Nyayabindutika-tippanaka of Mallavadin ( 9th or 10th century A. D. ): "tathAhi kecinmImAMsakAdibhiH pratyakSasya sAmAnyaviSayau dvAvapi viSayo kalpitau; anumAnasya sAmAnyaM viSayo, na vizeSaH / naiyAyikavaizeSikaistu parasparavibhaktau sAmAnya vizeSau dvayorapi [ pratyakSAnumAnayoH ] / saMkhyaiista dvayorapi sAmAnya viSaya iSTaH traiguNyarUpasya sAmAnyasyAbhyupagamAt / bhUtacatuSTayaM pramANabhUmiriti cArvAkaiH / -- ityevaMvidhA vipratipattiH pratyakSAdiviSaye tanirAkaraNArthamasamAsakaraNam / " Cf. " iha kaimbinmImAMsakAdibhiH pratyakSasya sAmAnyavizeSau dvAvapi viSayau kampitau / anumAnasya sAmAnyameva viSayaH na vizeSaH / sAMkhyena dvayorapi vizeSo viSaya iSTaH sAmAnyasyAbhAvAt / vedAntavAdinA ca sAmAnyameva viSayo dvayoH / AtmAdvaitatayA sarvasyaikatvAdvizeSe bhrAntatvAtkayoH iti vipratipatiH pratyakSAdiviSaye / ". svalakSaNetyAdi-lakSyate tadanyavyapohenAvadhAryate tatrAgnyAdikamanenoSNatyAdineti lakSaNaM vastunosAdhAraNaM rUpam / tataH svaM ca talakSaNaM ceti svalakSaNam, vyapoha or apoha -the Buddhist substitute for which is not regarded as a positive reality as in the Nyaya-vais esika system, but as a negative idea consisting of a double negation -tad-vyAvRti . . to be other than the other. yadvA etc. - This explanation of svalakSaNa wherein uSNatva is said to be the thing itself is still liable to the charge that it is hardly different from sAmAnyalakSaNa. Consequently, other explanation in proposed: svazabdeneha vastvabhidhIyate / tataH svastha bastuno kakSa svalakSaNam.

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85 GYROPart of a paggage from the Nvavabindu of Dharmskirti tasya viSayaH skhalakSaNam / yathArthasya saMnidhAnAsaMnidhAnAbhyAM jJAnapratibhAsabhedastatsvalakSaNam / tadeva paramArthasat / arthakiyAsAmarthyalakSaNatvAdvastunaH / anyat sAmAnyalakSaNaM so'numAnasya fare: Mark that the difinition of Finn given by Dbarmakirti steers clear of all reference to the nature or go of an object which savors of AH2, a defect from which the definition in the Panjika would seem to be not clearly free, porn, he says, is just that whose presence or absence makes & difference in the Appearence of an idea in consciousness. Being thus effective in shaping our idea, it is real. ( ATH aega:) B79A99 .......... gaanach-As soon as a sense comes into contact with an object, the object which endures for a single moment and no more ( an infinitesimally small part of time) is apprehended as something in itself which is distinct from all other things, even those belonging to its own class. This Aspect of the thing or object is called fason. When the person bas apprehended a series of such moments or rather of objects, each member of which lasts for a single moment only, it becomes an object of conception wherein the character of that object is determined. Be it noted that 42741 can reach the series -the only, and no single member of the series, the latter being too evanescent to be capable of being caught in a single 1999. By data is meant a series of similar successive moments of an object which is indistinctly apprehended (det - : EULTITHOUATU >>Paojika.) The other aspect of the object which is called HR is the form which that object possessed in common with other objects, and which enters the determinate knowledge of that object. This is really not an object of 199 or sensuous apprehension, but of Ha. Thus:-When we see $4, the which it recalls to our mind as its concomitant is the general concept of effe (as different from stafa- arroulait-or 241 ) such as belongs to all fires, disengaged from all such particularities as hayfire, wood-fire etc. and it is this general which is inferred from p. Thus atarna is apprehended by ra. This would seern to mean that man is mere sensation. But this position would be somewhat modified if it be regarded as perception aloog

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86 In the latter case, however, according to the Buddhist, anumAna comes into play by contributing the element of conception. This comes very near the Nvava view of nirvikalpaka And sAvika pratyakSa, with this important difference that the sAmAnya involved in the latter is apprehended by ha and not by 479 according to the Buddhist. This differnce, however, is further reduced if we remember that the sAmAnyalakSaNA pratyAsatti of the Nyaya-Vaisesika is not ordinary ('laukika') pratyakSa but extra-ordinary-('alaukika')-pratyakSa. By the way, the reader will note that the nature of the anumAna above set forth (liGgadarzanAdanamivyAvRttamagnimAtrameva tArNavAdibhedarahitaM sakalayAzisAdhAraNaM rUpaM vahiratrAstItyevaM rUpaM jJAnaM pramAtuH pratibhAsata iti sAmAnyamevAnumAnasya prAyam ) fits in with the doctrine of a which Dinnaga is supposed to bave discovered. etena ca dvividho hi viSayaH pramANasya / prAhyazca yadAkAra utpadyate prApaNIyazca yamadhyavasyati anyo hi prAhyo viSayo'nyazcAdhyakseya : / - N B.T. on which this whole passage is founded, has yadAkAramutpadyate .... yadAkAra pramANaM yadAkAraH viSaya:-with no substantial difference of meaning except that the latter points to a thorough-going sensationalsm-Paijika p. 74 b. Cf. "dvividho hi viSayaH pramANasya / grAhyazca ydaakaarmutpdyte| prApaNIyazca yamadhyavaspati / anyo hi prAyojyabAdhyabasayaH / pratyakSasya hi kSaNa eko grAhyaH adhyavasevastu pratyakSavalotpamena nizcayena saMtAna eva / saMtAna eva ca pratyakSasya prApaNIyaH kSaNasya prApayitumazakyatvAt / tathAnumAnamapi svapratibhAse'narthe'rthAdhyavasAyena pravatteranartha-yAhi / sa punarAropito'thoM grAmANaH svalakSaNatvenAdhya vasIyate yatastataH svalakSaNamadhyavasitaM pravRttiviSayonumAnasya / anarthastu praayH|-N. B. Tika of Dharmottara on Dharmakirti's"tasya viSayaH svalakSaNam "N. Bindu. The viSaya of pramANa is of two kinds : (1) prAya and (2) adhyakseya; that is to say, (1) that which is the object of sensuous apprehension, and (2) that which is the object of intellectual determination. In the case of sea, the spot or moment--that is, the object which exists for & single moment only--is the object of sensuous apprehension, but is too fleeting to be reached (kSaNasya prApayitumazakayatvAt ); what in reached is the series of momentary objects which we conventionally imagine to be a single object by what is called stati14, that is, intellectual determination av distinguished from 64, that is, sensuous apprehensiou. Similarly, the viSaya of anumAna is also two-fold :-pAsa and adhyakseya. The Fles of Am--that which is apprehended by Ioferencie

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87 sAmAnya. liGgadarzanAdanagnimyAvRttamamimAtrameva tArNavAdibhedarahitaM sakalavAhisAdhAraNaM rUpa vahiratrAstItyevaMrUpaM jJAnaM pramAtuH pratibhAsate iti sAmAnyamevAnumAnasya grAhyam-Panjika). It is, however, not artha but anartha, and therefore unreal. (anumAnamapi svapratibhAse'narthe'rthAdhyavasAyena pravRtteranarthagrAhi-N.B.T.). But when by a further act of thinking, the object is reached, that which was apprehended by inference-its grAhya-viz. sAmAnya-is identified with this svalakSaNa by adhyavasAya ( anumAnasyAdhyavaseyaH prApaNIyazca svalakSaNarUpa evArthaH / tathAhi liGgadarzanAdyo mayA vAhihItaH sa evAyaM dRzyate iti svalakSaNamevAdhyavasyatiPanjika). The are so reached is apai, as distinguished from the vahvisAmAnya which was appreherded ( grAhya ) by inference and was anartha. Of these one is superimposed upon the other in consciousness (sa punasaropito'rthoM gRhyamANaH svalakSaNatvenA(dhya vasIyate yatastataH mvalakSaNamadhyavasita pravRttiviSayo'numAnasya / anarthastu grAhAH"---N. B. Tika, and as che Panjika adds anumAnasyA yavaseyaH prApaNIyazca svalakSaNa evArthaH). For further explanation as well as for tracing some more bits of the Panjika to their source see N.B.T. Tippana of Malla-vadin. " tasvamityarthakriyAkAri / anena lakSaNazabdo vivRtaH / lakSyate dAhAdyarthakriyA yena tallakSaNam / asAdhAraNameva tatvaM vastuno rUpam / sAdhAraNaM tu tattvamAropitaM rUpaM pUrvAparakSaNAnAmabhedAdhyavasAyAt Uto vastuno rUpadvayamasAdhAraNaM sAmAnya c|...ymdhyksytiiti / yaM saMtAnarUpeNa sthitamartha tatpRSThamAvinA vikalpena nizcinoti / panikA etena saMkhyAvipratipattiM nirAkaroti-For the number and names of pramANa P.74 b recognized by other schools ef. "saMkhyAlakSaNavipratipattinirAkaraNaM darzayati / anekaprakArA punaH samyagjJAnasya vipratipattiH / tathAhi / mImAMsakA: pratyakSAnamAnazande pamAnArthapatyabhAvalakSaNaM padavyAkhyAyuktaM samyaga jJAnaM manyante / naiyAyikAvataHsaMkhyAyapha pratyakSAnumAnazabdopamAnalakSaNa manyante / cArvAkAstu kecit pratyakSamavaikamiti / -N. B.T: Tippali, p. 15 The Panjika omits the notice of paix and adds that of the vaizeSika who admits three pramANas-vir pratyakSa, anumAna and zabda. nyA. pra.va. zeSapramANAnAmatravAntabhAvAt-This is shown in the Panjika as follows: P.35,111-3 pratyakSAnumAnavyatiriktapramANAnAM yadi satyArthaprApakatvaM [ satyArthIprApakatvaM is a misprint] pazcikA. tadAnayorevAntarbhAvo vizeyaH / athArthAprApyakArINi [ this may better be prApakANi ] P.75 tadA'pramANAnyeva tAni / saMdazitArthaprApakaM hi pramANaM syAditi bhAvaH / pratyakSAnumAne ca niyatAtha darzakatvAt pramANe ev| The distinction which the Paijika draws between pratyakSa and anumAna, and between the two on one hand and the so called zabdapramANa on the other, is as follows : tathAhi pratyakSaM sajAtIyetaravyAtaM saMtAnAkhyaM niyatamartha darzayati / anumAnaM tu liGgasaMbaddhaM niyatamartha vijAtIyavyAvRtaM

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paJjikA P. 75b 88 nyA. pra. vU. antarbhAvazca pramANasamuccayadiSu carcitatvAnneha pratanyate - pramANasamucaya is indisputably: P. 35, 1, 2 work of Dinnaga. Haribhadra--the author of this Vrttimay possibly mean that the problem of the inclusion of other As has been dealt with in 4 and other works of the same author and has therefore not been detailed here. In that case, the Nyayapraves'a will have to be attributed to Dinnaga according to Haribhadra. But the language of the line-aania etc. "-is not conclusive. For, it is equally possible to take it to mean that the point has been discussed in certain other works such as Pramanasamuccaya, which does not necessarily imply that they were, according to Haribhadra, works of the author of the Nyayapraves'a. 21. 4. q. P. 3513. sajAtIyAnugataM saMtAnAkhyaM darzayati. Note (1) that according to the Buddhist the " has passed away even before the could reach it; what it reaches and apprehends is eam-the object which as matter of fact is a series of s technically called ';' (2) is but sensation and reveals only the particular as distinguished from all other particulars, even those belong ing to its own class; aga on the other hand while revealing the particular which as shown above can only be a ra~ co-ordinates that particular with other particulars of the class and differentiates it from those belonging to other classes, thus converting the sensation into perception through the mediun of the new element of the concept. Still what both pratyakSa and anumAna reveal is niyata artha, that is something which is invariably there. No such reliance, however, can be placed upon which often deceives us (Read the interesting illustration-found elsewhere also--given in the Panjika: ata ete niyatArthadarzakatvAt pramANe / naitadvadyatirikaM zAbdAdi / niyatArthAnupadarzakatvAt / ityAdi carce granthAntarAdveditavyaH / nanviha pratyakSamanumAnaM ceti etc. - A note on the express mention of the number--in the Nyayapraves'a. It is, says the Panjika, intended to indicate that he rejects the views of the Carvaka, of the Vaisesika and others, who recognize only one pramana or more than two pramanas. adia fuori etc. (Vrtti) cf. Dharmottara's N.B.T. vartamAno nirdhAraNe vartate " a CE 'tatreti saptamyarthe

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RO pazikA tatra tamo pratyakSAnumAnayormadhye pratyakSavAlyA pratyakSa nirdhAryate-of. "satra samudAyAta pratyakSaka P.75 b. jAtyaikadezasya prayakaraNaM nirdhAraNam / " N. B. T. nyA. pra. tatra pratyakSaM etc: It would have been better to print the lines thus: P.7, tatra pratyakSa kalpanAporTa yajjJAnamathai rUpAdo nAmajAtyAdikalpanArahitaM tat / bhakSamaI prati 11.13-14 vartata iti pratyakSam // myA. pra. va. pratyakSamini lakSyanirdezaH-Cf. tatra pratyakSamandya kalpanApoDhamadhAntatvaM ca vidhIyate N. B. T. P.35,11.15 tatra pratigatamakSaM pratyakSam-and tatazcAkSamakSa prati indriyamindriyaM prati vartate iti pratyakSam / ,,117. on which the Panjika runs as followa:-adhunA avayavavyAkhyAmAha....... tatrevaM sati pratigatamAzritamakSa pratyakSam / athAkSamakSaM prati-pratyakSam ityavyayIbhAvaH karamAma pradIte yenAyaM samAsa:? ucyate-sa napuMsakaliGgaM syAditi pratyakSalikatA syAt pratyakSazabdasya / tatazca pratyakSA buddhiH pratyakSo ghaTa iti na syAt, idameva ca syAt pratyakSa jJAnaM pratyakSa kukhya ca iti| ataH atyAdayaH kAntAdyarthe dvitIyA ityatyAdisamAse sarvalitA bhavati / ato'tyAdisamAsaM tatpuruSAkhyaM darzitavAn pratyakSamiti / Now, compare:-pratyakSamiti pratigatamAzritamakSam / atyAdayaH kAntAdyarthe dvitIyayeti samAsaH / prAsApannAlaMgatisamAseSu paravalikapratipedhAdabhidheyavAliGke sati sarvaliGgaH pratyakSazabdaH siddhaH N.B.T. and gatisamAsa darzayati akSamakSa prati pratyakSamiyavyayIbhAvasamAsaH / kasmAna pradayate'yaM samAsaH yato'vyayIbhAvadhenapusaMkaliGgatA syAt pratyakSasya / tatazca pratyakSA buddhiH pratyakSo ghaTa iti na syAt / idameva syAt pratyakSa jJAna pratyakSaM kubyaM ceti / gatisamAse tu sarvalitA bhavati / N. B. T. Tippani. This explains why the word * is to be taken as a tatpuruSa and not as a karmadhAraya compound. I have quoted the parallels from theN.B.T. and the N. B.T.T.neztenso to show how our commentaries convey echoes of the works of Dharmottara and Mallavadin. nyA. pra. tatra pratyakSa kalpanApoDaM yamAnamarthe rUpAdo nAmajAtyAdikAlpanArahitam-To P. 7 || 13-15. " $39710ler " of Dinnaga, Dharmakirti, who is his Vartika kars, adds the condition " abhrAntam". Of course, this was understood in Dinnaga's definition. At the same time, Dharmakirti omits " jJAnam " which is understood from the context. To me the definition of sau given by the Buddhist logicians seems to be clearly a paraphrase of certain parts of the definition contained in the Nyayasutra of Gautama: " indriyArthasainikarSotpatraM jJAnamadhyapadezyamavyabhicAri vyavasAyAtmakaM pratyakSam", where 'avyapadezyam / 'kalpanApoDham ' and ' avyabhicAri ' 'anAntam '. The latter equation needs no explanation; but I shall have to explain the former, which I will do after finisbing the relevant portions of our commentaries. 18

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90 bhyA... kalpanApoDhamiti etc. Alternative ways of dissolving the compound, P. 35, 1. 8 which, however, yield the same meaning. evaMmate cA-For the sake of clearness better read evaMbhUtasyArthaH svalakSaNamapi bhavati. Since 'kalpanA' (explained as nAmajAtyAdiyojanA) falls outside the function of pratyakSa, pratyakSa has for its object svalakSaNa only as distinguished from sAmAnyalakSaNa which falls to the share of anumAna. (see notes supra). patrikA In line 2, read: " prAptApannAlaMgatisamAseSu" for degliGgati-which is an P, 76 a. obvious misprint. The passage is a further explanation of the point as to the way in which the word ' A' is to be dissolved. (see supra ). nyA. pra. vR. taca nirviSayamapi bhavati-The Panjika supplies " svapnAdau". P.35, 1.9. patrikA. rUpAdAviti etc.-rUpa stands for all the different kinds of objects of P. 76. pratyakSa, being the most prominent of them,-so that pratyakSa is of five kinds corresponding to its viSaya. nyA.pra. tatra pratyakSa kalpanApoTham / &c.---For explanation see Notes on the P.7.1.13.15 nyA. pra. and the paJjikA below. nAmajAtyAdikalpanArahitam-Meaning nyA. pra. vR. of 'kalpanApoDham' kalpanayA'poDhaM kalpanAyA vA'poDhaM kalpanApoDham -(N. Pr. Vr.l. 35) P. 35, Panini II. 1. 38, and illustration in si. kau. kalpanApoDham ; apoTakalpanam 11. 5-7. when taken as a bahuvrihi-Palijika. kalpanA from kup to cut out, to determine, to characterise. This determination or characterisation may be by (1) nAma 8.g. Ditya :, (2) jAti eg. gauH (3) guNa e.g. zukaH, (4) kriyA 8.g. pAcaka, or (5) dravya e. g. daNin---- Elsewhere e. g. in the Kavyaprakas's came is taken in the sense of that which is denoted by a singular term. Compare the passage of the Vitti with that in the N.V.T.-Tika of Vacaspatimisra:-"yahacchAzabdeSu hi nAmnA viziSTo'rtha ucyate hityeti / jAti. zabdeSu jAtyA gaurayamiti / guNazabdeSu guNena zuka iti / kriyAzabdeSu kriyayA pAcaka iti / dravyazabdeSa dravyeNa jJAnatvaM dnnddiiti| seyaM kalpanA yatra jJAne nAstyaryataH svarUpato vA tatkalapanayAmoThe tatpratyakSam " ( N.V.T. Tika p. 102) It is thus a function of words. With a slight difference the doctrine is traceable to the Vyakaraha Mahabbasaya. Fuat bas been thus defined and explained in the N. Bindu and its coinmentary. " affirmierte yogyapratibhAsapratItiH kalpanA // abhilapyate'nenetyabhilApaH vAcakaH zabdaH / amilApena

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91 saMsargaH ekasmin jJAne'bhidheyAkArasyAbhidhAnAkAreNa saha grAsAkAratayA milanam / ...... abhilApasaMsargAya yogyo'bhidheyAmAso yasyA pratIto sA tathoktA // ". patrikA tapA cAhu:-"asti mAlocanAhAnaM &c." Quoted from Kumarila's SlokaP.75b. Vartika see vv. 112-113 on the pratyakSasUtra and com. thereon : "bhasti khAlocanAjJAnaM prathamaM nirviklpkm| bAlamUkAdi-vijJAnasadRzaM zuddhavastujam / na vizeSo na sAmAnyaM tadAnImanubhUyate / sayorAdhArabhUtA tu vyaktirevAvasIyate // " yastvapizabdamasahamAnaH sarvameva jJAnaM zabdAnuviddhavAt savikalpakameva na kiMcitrirvikalpakamastIti manyate, taM pratyAha astIti / bAlAnAmivA'vyutpannAnAmasmAkamapi cakSuHsaMnipAtAnantaraM savikalpakAt prathamamasti nirvikalpa pratItisiddhamAlocanavijJAnaM zuddhavastuviSayaM, tadabhAve hi ninimittaM zabdasmaraNaM sthAt, asmRtazabdasya na [I prefer to read a for caof the published text] zabdAnuviddhe vikalpaH saMbhavatIti |...n vizeSa iti / vizeSo vyavacchedo vyAvRttiH / sAmAnya samAnatvam anuvRttiriti yAvat / anuvRttivyAvRttI na nirvikalpake prakAzete / tayosvAdhArabhUta-. manuvRttaM vyAvRttaM ca yajbAtivyattayAinekAkArasaMyuktaM saMmugdhaM sarvamavasIyate tat shuddhvsvityucyte| mImAMsakAdaya evamAhuH-While the Buddhist regards nirvikalpaka as the only kind of pratyakSa (="sensation'), Kumarila justifies the inclusion of sarvikalpaka also in pratyakSa, which consequently has to be rendered by 'perception' instead of 'sensation' as in the Buddhist view. His argument is: " tataH paraM punarvastu dharmerjAtyAdibhiryayA / buddhadhAvasIyate sApi pratyakSatvena saMmatA" (Sl. Vartika Prat. v.122 quoted in the Panjika), vaiyAkaraNA athAhuH-Quoted also in the N. B.T.Tippani which further adds :-" vApatA ce kAmedavabodhasya zAzvatI / na prakAzaH prakAzena sA hi pratyakSarzinI ||n so'sti pratyayo loke yaH zabdAnugamAite / anuviddhamiva jhAnaM sarve zandena bhAsate // "-Bhartrhari's Vakyapadiya. The definition of you given by Dinnaga has been subjected to a long criticism by Uddyotakara. "apare tu manyante-pratyakSa klpnaapotmiti| atha keya kalpanA nAma / jAtiyojaneti / yatkila na nAmnAbhidhIyatena ca jAsyAdibhirvyapadizyate viSayasvarUpAnuvidhAyi paricchedakamAtmasaMvedha nAtyakSamiti / ta idaM praSTavyA:-atha pratyakSazabdena ko'rtho'bhidhIyate iti / yadi pratyakSaM, kathamaSAcyam ! / atha na pratyakSam, avAcakastahiM pratyakSa-zabdaH / bhaya pratyakSazabdena sAmAnyamucyate iti / etadapi sAmAnya kiM pratyakSavyatireki AhosvidadhyatirekIti / yadi pratyakSavyatireki, na pratyakSamukam / athAvyatireki, kathaM noktam / / kalpanApoDazabdenApi yadi pratyakSamucyate, tadA vyaapaat:| atha nocyate, tathApi kalpanApoDhavacanaM vyarthe pratyakSaM kalpanApoDamiti ca vAkyam / bhayAzya vAkyasya ko'rthaH / yadi pratyakSa, vyAdhAtaH / katham ? / pratyakSaM kalpanApoDamiti cAnena pAkyenAbhidhIyate na cAmiSeyamiti ko'nyo bhadantAdvaktumarhati / atha na pratyakSamasyAH /

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92 varNoccAramAtra tahatidvAkyaM pratyakSa kalpanApokhamiti / anisyAdizabdavAcyatvAca na sarvathAvAcyam / anityaM duHkhaM zUnyamanAsmakaM ca pratyakSAmityeSAM cecchabdAnA viSayatAmupayAti kathamavAcyam / / atha nopaiti, sarva saMskRtamanityamityetattathAgatena nAkhyAtavyam / atha svarUpato na vyapadezyamityeva kalpanApoDazabdArthaH / sabai zabdArthAstA, pratyakSAH prApnuvanti / ki kAraNam / / . hi kazcit suzikSito'pi padArthAnAM svarUpaM nirdeSTuM vAyanoti / asAmayikatvAt / sarvasya ca vastuno dvASAkArau sAmAnyAkAro vizeSAkArazca / tatra vastu sAmAnyenaivAkAreNAbhidhIyate meM vizeSAkAreNa / vizeSAnabhidhAnAmoktaM bhavati / nahi manuSyazabdasya brAhmaNo na vAcyaH / ye tu tasyAsAdhAraNadharmAH puruSAntaraNyAvRttapratyayahetako na ca taiH sahAnabhidhAnAmroko bhavati / evaM jhAnamapi sAmAnyavizeSAkAravat tasya vizeSAkAreNa nAbhidhAnaM sAmAnyAkAreNa tvabhidhAnameva / yadi ca vizeSAkAraNAnabhidhAnaM yat, talakSaNaM pratyakSasya na kevalaM pratyakSasya, trailokyasyaitasakSaNamiti / evaM pratyakSalakSaNa mokaM syAt / atha kalapanApoDazabdena pratyakSasya svruupmibhidhiiyte|| evamapyanivRtto vyAghAtaH svarUpaM cAnabhidheyamityanema zabdenAbhidhIyata iti / athAnana zabdena na kiMcidabhidhIyate / kimasya zabdasyoccAraNasAmadhye pratyakSaM kalpanApoDamiti ? / aprati. pAdakatvAnmUkasadRzametat / evaM yathA yathedaM lakSaNaM vicAryate tathA tathA nyAyaM na sahate / iti| (Nyayavartika on Nyaya-Bhasya on N. Sutra I. 1. 4.) While Uddyotakara does not name the author of the definition it is plain that he has iu mind a particular Buddhist writer to whom he refers as ' bhadanta' (" kojyo bhadantAdvaktumarhati ?") But Vacaspatimisra distinctly names Diinage as the author : "saMprati diGnAgasya lakSaNamupanyasyati apara iti|" nyA. pra. tatra pratyakSaM kalpanAporTa ete-Whosdever be the author of the P.7,1 13-15 Nyayapraves'a-whether Dinnaga or Sankarasvamin this definition has been attributed by Vacaspatimis'ra to Dirinaga (" saMprati diDnAgasya lakSaNamupanyasyati-apara iti"N. V. T.Tika). This, however, does not necessarily mean that (a) it was originated by Dinnaga; nor does it imply (b) that it is taken from the Nyayapraves'a which consequently, according to Vadaspatimia'ra, would be a work of Dinnaga. As regards (a) see in this connection Prof. Tucci's" Buddhist Logic before Diinagra ".-J. R. A.S. July 1929. I think the definition goes back to the Nyayasutra of Gautama-" indriryAsaMnikarpotpalaM zAnamavyapadezyamavyabhicAri vyavasAyAtmakaM pratyakSam---(I. 1. 4)-where avyapadezyam corresponds to our kalpanApoDham , and 'avyabhicAri to 'aprAntam' which would be out of place in the metaphysical system, and therefore in the logical treatise, of Dinnaga, but was restored by Dharmakrti. According to this interpretation of the Nyayasutra, the nirvikalpaka ('kalpanApoTham') would be the only

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98 4294. But this position which is identical with that of the Buddhist, would be open to the criticism, which the Nyayavartika passes upon the latter, that in that case it could not be even characterised as TRTET'; and this bas led to the later view of the Brahmana Nyaya that nirvikalpaka is not pratyakSa but anumeya. (6) " vaidiza, " quoted by Uddyotakara and attributecl by Vacaspatimis'ra to Dinnaga occurs in the latter's Pramana-Samuccaya (cf. "TREESYAITE 714715gah "-P. S. ch. I, Vidyabhusana's H. I. L. p. 277), and consequently it does not necessarily imply that the Nyayapravea's, in which it also occurs, is to be attributed to Dingaga according to Vacaspatimisra, Subject to verification from the Tibetan mas, I surmise that the further quotation--"1 a FIETSFuiya na jAtyAdibhirvyapadizyate viSayAvarUpAnuvidhAyi paricchedakamAtmasaMvedyaM tatpratyakSamiti"-is from Divaga's own Vitti on the Pramana-Samuccaya; the 'algunen' in Vacaspatimira's note is 'the framer of the definition' himself-viz, Dinpaga, and the quotation lower down 52718. 539914e sada faszlet" is also from the samo author's Pramana-Samuccaya, on which "fastevige R ENTA ARTA" is probably his Virtti. Even if the passages which I have surmised to be quotations from Dinnaga's Virtti are as a matter of fact not found there, the rest of the argument regarding Pramana-Samuccaya being the source of Uddyotakara's quotation will still remain unaffccted. *49.4. stue Hogangre FRA &c.-With a as part of the definition, P. 7 1. 13 Uddyotakara's criticism " 372 erat a anuntat gegaralegale: ? Hasyl: aft Fat: gaan would fail (See Randle's note, p. 8 of his " Fragments from Dinnaga" ). This shows that Uddyo takara's criticism was directed against the definition of Re ng given in the Pramana-Samuccaya where the word 'mat' does not occur, and not from Nyayapraves'a where it does occur. This section in the Vartika therefore, capnot be taken 48 an indication that the Nyayapraves'a was a work of Dinuaga's. On the contrary, it distinctly points to a definition which had not the word 'n' in it, that is to say, the reference is to the definition in the Pramana-samuccaya. Read the lines is the

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94 text of the N.-Pr. thus: "satra pratyakSa kalpanApote yajAnamaya smAdI nAmajAtyAdikalpanArahitaM tat / akSamakSaM prati vartate iti pratyakSam // " While all the Buddhiste are agreed abont pratyakSa being "kalpanApoDam" there are differences among them in regard to the nature of the ' kalpanA', which are noted as follows in the N. B. T.Tippani: kIdRzyaH punaH kalpanetyAdinA kalpanAbahutvAt kasyAH kalpanAyA prahaNamiti kalpanA. vizeSamajAnan pRcchati / tathAhi-vaibhASikA indriyavijJAnaM vitarkavicAra cetasikasaMprayukta kalpanAmicchanti / yogAcAramatena ca tathAgatajJAnamadvayaM muktvA sarva jhAnaM prAmaprAhakalena vikalpitaM kalpanA / jAtyAdisaMsRSTaM tu manomAnaM kalpanetyanye kathayanti / These differences are due to the differences in their epistemological and ontologrial positions. nyA.pra.va. evabhUtaM cAthai svalakSaNamapi bhavati-Such is also the particular---the thing, P.35, 1. 8. in-itself-which is nAmajAtyAdikalpanArahitam '. " This consequence is avoided if we make it clear, as Dharmakirti does."-and we may add as the Nyayapraves's also does--" that pratyaksam means pratyaksam jnanam (pratyaksam is subject to the ambiguity of the term 'preception,' and may either refer to the object perceived or to the perceptual apprehension as such). I suppose it is avoided because kalpanapodha could not then bear the interpretation suggested : it would mean apprehonsion which does not determine its object by way of kalpand, not an apprehended object stripped of determinations. "--Randle. " nahi jJAnakSaNagRhItasya svalakSaNasyApi kAcit kalpanAstIti manyate" Panjirs P.76a. nyA. pravR. artha-viSaye; rUpAdauHsvalakSaNe. Vrttikara's justification of "a " and P.35,12-10" rUpAdau " in the Nyayapraves'a (nyA. pra. P.7 1. 14-15). The jJAna has an object; and that object is the particular, the thing-initself without ita determination, so as distinguished from sAmAnyalakSaNa // nirviSayamapi svapnAdau nirgocaramapi // rUpyata iti spaM havaM ghaTAdi pastu (not the quality rUpa) tadevAdiryasya gandhAdestattathA (Panjika P. 768) nyA.pra. sakSamakSa prati vartate iti pratyakSam N. Pr.bhakSamakSa prati indriyamindriya prativartate iti pratyakSama P. 7,113. N. Pr. Vrtti.of. " tatrAkSamajha pratItyotpadyate iti pratyakSam "-Prna'estapada nyA. pra.va. Bhasya p. 186. "bhakSaM pratItya yadutpadyate tattratyakSamityuke'tiprasidatvAvadhAo. P.35, 1. 18 ndriyajameva pratyakSamiti kasyaciddhAntiH syAt tanivRtyarthamakSamakSAmiti pIpsA-masseni

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95 patrikA yAvarodhArthI kRtA / kugatiprAdaya iti prAdisamAsa:-N. Kandali p. 188. Paijiki P. 75'b gives the reason why the word 94489 should not be taken as an avyayIbhAva compound. " napuMsakaliGgaM syAt tatazca pratyakSA buddhiH pratyakSo ghaTa iti na syAt " ete-Panjika, following Nyayakandali: "pratigatamakSaM pratyakSamisyanenAsyAbhidheyaliGgatA pratyakSaM jJAna pratyakSA buddhiH pratyakSaH prtyyH| That is to say, it should be expounded as an adjective and not as an adverb. ( In Panjika p. 76 1. 2 read prAptApamAlaMgatisamAseSu). nyA pra. vR. tatra nAmakalpanA yathA...daNDIti-ef. " yadRcchAzabdeSu hi nAmnA viziSTo'rtha ucyate P. 35, Dityeti / jAtizabdeSu jAtyA gaurayamiti / guNazabdeSu guNena zukla iti / kriyAzabdeSu kriyayA 11. 12-15 pAcaka iti / dravyazabdeSu dravyeNa daNDIti "--N. V. T.-Tika (p. 102) bhyA. pra. vR. na barthe zabdAH santi etc.--(N. Pr. Vrtti) Explained in the PanjikaP. 35, 1. 16. The relation of art to page is not a causal relation; nor is it one patrikA of indentity. "ayamAbhaprAyaH--dvividho hi saMbandhaH saugatAnA tAdAtmya-lakSaNastadutpatiP. 76b. lakSaNazca / tatra tAdAtmyalakSaNo vRkSAvaziMzapAtvayoriva / tadutpattilakSaNastvamidhUmayokhi" Panjika, The Penjika then disposes of the two alternatives as impossible in the case of tea and ap on the ground that if a word were the same as the external reality one may utter the word 'hit' and have his mouth filled with it I and if either of the two were the cause of the other, the word 'gold: would create real gold and thus make the whole world rich, or there could be no such words as TA and 29 since the real persons are dead and gone! So the necessary connection between th and spare being thus denied, it is easy to see how pratyakSa into which zabda does not enter . is possible. zabdAkArasya "jJAne'pratibhAsanAnirvikalpakameva pratyakSa pramANam / pratyakSazThabhAvI tu pAtrakA vikalpo gRhItagrAhilAdapramANam (Paijika p. 771. 1) Recall "anadhigatArthaP.77. gantR pramANam "-the Mimariusa definition of pramANa-In 1 6 of p. 77, read tasya parAmarzaH saMsparzaH / , and in I. 7, tAvadaduSTaH. The Paijia, while endorsing the age of the Vrttikara, makes an attempt to justify the avyayIbhAva of the 'sUtrakAra' (N. Praves'a) also. pratyakSAnahetutvAt &c..-Reason for the double meaning (jJAna and viSaya) of the word pratyakSa. nyA. pra.va. Aha-yathendriyasAmathyAt &c.-Question : The object (viSaya) is aa P. 35, much a cause of the knowledge as the sense (indriya). Why U 19-20. should, then, the knowledge be characterised by the sense and not by the object, and thus called 'pratyakSam ' ? Answer: In this

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96 particular variety of knowledge, the variety is particularly characterised by the operation of sense ( asAdhAraNakAraNa), while the object is common to this and other varieties (sAdhAraNakAraNa ). The Vrttikara observes " asAdhAraNatvAt indriyasya sAdhAraNatvatvAcAya" and explains : " indriyamindriyavijJAnasyaiva heturityasAdhAraNam / arthastu manovijJAnasyApIti sAdhAraNaH" nyA. pra.vR. " ukte ca bhadantena etc." a passage which I have not been able to P.35,123 trace so far. Is this anustubh verse from the P.Samuccaya of Dinnaga? C. "ya praHyakSasyAsAdhAraNaM kAraNaM tadabhidhIyate, na punaH sAdhAraNa kAraNa nivartyate "-N. Vartika Ben. ed. p. 32. For " tathA kSitisalilapavanAdInyapi kAraNAni santi yathArotpattI &c. Cr. "yathApi sAdhAraNaM tadayapadezAbhAga bhavati / tadyathA-kavAdikAraNasanidhAnAt prAdurbhavamAro navAdibhiyapadizyate api khasAdhAraNena bIjena vyapadizyate yavAhura iti, tahApIrayadoSaH "-N. Vartika Ben ed. p. 32. Mark that the same illustration is given by both the Nyayavartika and the Panjika-a fact which indicates that the logical studies of the age were carried on together by the followers of different religious. 1.24. Aha manovijJAnAdyapi &c. The point of the objection is explained clearly in the Paijika: "aLapadezAdakSAzritasyaiva prahaNAt tatadhAkSASipatrikA. tasyaivondrayavijJAnasya pratyakSazabdavAcyatA syAt na manovijJAna-svasaMvedi-yogijJAnAnAm / P. 77 b teSAmakSAnAzrayatvAt / teSAM cAgrahaNe'vyApi lakSaNaM syAt / " The kinds of zAna which would be illegitimately excluded are: manovijJAna, svasaMvedijJAna, and fasta none of wbich is dependent upon sistem. Those three are thus described in the N. Bindu: " tat [pratyakSaM ] caturvidhamindriyajJAnam svaviSayAnantaraviSayasahakAriNendriyajJAnana samanantarapratyayena janitaM tanmanovijJAnama--- 9 sarvacittacaittAnAmAtmasaMvedanam--10 bhUtArthabhAvanAprakarSaparyantoM yogihAnaM ceti-~11". ucyata ityAdi-Answer : These three are included by virtue of the words " yajjJAnamayeM rUpAdo "arthasAkSAtkAri (arthaparicchedakasvena sAkSAskaroti yajJAnam----Palijika). If you still urge that manovijJAna though arthasAkSAtkAri is not indriyaja ('akSamakSaM prati vartate') our reply will be that the author is defining here laukika pratyakSa only. nyA. pra. anumAna liGgAdarthadarzanam --'liDa' is thus explained etymologically in P.7, 1. 15 the Panjika : ' liGyate gamyate'nena arthaH iti liGgam / (2) lInamarthe gamayatIti nyA. pra.va. vA liGgam / 'artha' is that which is reached by means of the likhaa| P.86,13-10 (tasmAdaryate ityartho vahyAdi:-Panjika) dRSTidarzanam , jJAnam .

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97 patrikA trirUpamukam--See supra nyA. pra. p. 1 11. 8-9 and notes thereon. rUpazabdo P.78. lakSaNAcI (Panjika) tasmAt N. Pr. P.71. 16) trirUpAt liGgAt (N. Pr. Vriti P.36 1. 4) anumeye'rthe (N. Pr. p. 7 1, 16-dharmaviziSTe dharmiNi (N. Pr. Vxtti P. 86 1.4) Recall the definition of pakSa in Buddhist logic, and earlier still in the Nyayasutra-Bhasya of Vatsyayana where are i.e. the matter to be proved is viewed in two ways: sAdhyaM ca dvividhaM dharmiviziSTo vA dharmaH zabdasyAnityatva, dharmaviziSTo vA dharmI anityaH zabda iti / " qil The Panjika prefaces this section with a short note on P. 78a. the difference between svArthAnumAna and parArthAnumAna-"zadvAtmakatvAt parapratipattinibandhanaM parArdhamucyate / svapratipattinibandhana tu jJAnAtmaka svArtham " This is an important difference viz., that parArtha anumAna is zabdAtmaka, since it consists of (verbal) propositions, while svArthAnumAna is jJAnAtmaka, consisting of a (mental) judgment. But it is pointed out that some persons cannot think without words, in which case the judgment becomes a proposition. This is admitted. Consequently the difference between the two is that the qrerigara is always zabdAtmaka while the svArthAnumAna may be jJAnAtmaka as well as zabdAtmaka (Atmapratipattaye sarvadeva yadupayujyate tatsvArthamucyate / zabdAtmakaM tvAtmapratipattaye na sarvadopayujyate kiMtu parArthamapi taduccAryate / ). paznikA. tadayaM bhAvArtha:--First, the mature of the anumAnajJAna, and afterwards P.78b. its two steps are described. These are (1) liGgajJAna And (2) linAt liGgijJAna. The former is of the general kind (sAmAnyena sAdhyA. vinAbhAvitvasmaraNajJAnaM yattaliGgajJAnam-yathA dhUmaM pratyakSeNa gRhItvA sarvatrAya vahvija iti smaraNam ); the latter is particular (viziSTadezAdisaMbandhena yadudeti yathA'trAyaM dhUmo vahnija iti vAhiranAstIti vahnivizeSajJAnaM talliGgijJAnam ) Inference consists in this application of the general truth to the particular case (tathA svabhAvahetAvapi prathama sAdhyAnantarIyakaM sAdhanaM smartavyam / yathA kRtakatvaM nAmAnityasvasvabhAvamiti / tadetatsAmAnyasmaraNa liGgajJAna sAmAnyena smRtamathe punarvizaSe yadA yojayati yathedamapi kRtakatvaM zabde vartamAnamanityasvabhAvameveti tadA viziSTasya zabdagatakRtakatvasyAnitya tvasvabhAvasmaraNamanumAnajJAnam). nyA. pra.dR. Read-mutpadyate / kiviziSTam ! / udAharaNadvayaM tu-The Vrtti explains the P. 361. 5. point of giving two illustrations (see nyA. pra. 6. P. 711 16-17-- "16. amiratra, anityaH zanda iti vA). patrikA. One of them is a kAryahetu and the other svabhAvaheta. tasAdhana--pastunaH P. 78 b satAyA vivezita yAvat / sAdhanaM siddhinizcayo bhavati yakAbhyAM, to bastasAdhanau vastugamakI-- 18

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98 The third--called anupalammahetu is a prativeghaheta. not * vidhihetu i... negative, not positive. Here only two are mentioned; because, after all abhAva ( negation) is nothing and anupalama can be brought under svabhAva. (kevalaM bhUtalaM tahAna ca ghaTAbhAvasya svarUpaM nAyaro bhAvaH kazcit ityataH svabhAvaheturevAyam / ata ihAnenazeina svabhAvahetAvantarbhAvaM kRtvA hetudvayasya kAryasvabhAvAkhyasya carcenaM kRtamiti / ) nyA. pra. phalaM kAryam / adhigamarUpatvAt. (nyA.pra.vR.) The point here discuseed is-what P. 7. precisely is the pramANa (karaNa) and what its phala ! In pratyakSa ]]. 17-18 the Minainsakas and the Naiyayikas hold, saya the Pabjika, that nyA. pra. vR. indriya, or the contact of the indriya with the bharSa, or that of P. 36. manas with the indriya, is the pramANa (pramAkaraNa ) f. "jJAnAkaraNaka 18.20. jJAnaM pratyakSam"-Muktavali &c; and arthajJAna and consequent __ hAnopAdAna of the artha is the phala (Read hAnopAdAnAdika in small P. 79. type). As regards anumAna, they hold that oi is the pramANa (pramAkaraNa) and jJAna the phala, or jJAna is the pramANa and hAnopAdAna is the phala (Lee Tarkabhasa ). To this the author of the Nyayapraves'a has given a reply in one word "adhigamarUpatvAt (ubhayatra tadeva jJAnaM phalamadhigamarUpatvAt / ( N. Praves'a). This is clearly explained in the Vrtti (P. 36 11. 8-11.) nyA. pra. vR. adhigamarUpatvAt-The pramANajJAna-pratyakSa or anumAna-is itself a determina. P. 36, tion of the nature of the object, which is thus the phala also. 1.8.11. (adhigamaH paricchedaH...paricchedarUpameva jJAnamutpadyate / na ca paricchadAdate anyajJAna phalam / ) As the Palijika explains:-" tadeva jJAnamarthaparicchitirUpaM pramANaphalam / ...... paricchedarUpamevArthapratipItiM janayadeva sjjnyaanmutpdyte|n bAryaparicchittikapAjhAnAt phalaM pRthak kiMcidasti |......arthpricchedN vinA'nyadbhinaM jhAnasyArthaparicchittirUpasya phalamisyeva na, kiMta tadeva paricchatirUpaM jJAnaM phalam / ". The view that hAnopAdAnadika is the ulterior phala is rejected in the Vetti on the ground " bhitrAdhikaraNa. svAt "-which is thus explained in the Panjiks: mitramadhikaraNa. mAzyo yalya phalasya tattathA...asamartha:-bhAnAvyatirikaM yazucyate phala hAnopAdAnAdikaM tadA tatphalaM pramAtureva syAna jJAnasya / tathAhi mAnena pradarzite'rthe hAnAdikaM tadviSo puruSasyaivopajAyate ato hAnmadikasya bhinAzrayatvAt na phalavaM mantavyam / " The text of the Panjita (1.9 from the bottom) is corrupt. It can be corrected by giving it a little thought, but it is immaterial for our purpose. The author's view is than mammed up:-svaviSayajanakale sati samAptaH pramANAyApAraH |...pricchittirev phala na hAnAdikam.

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99 291. 4. T. TT mu : etc.--Objection: If there be no es other P.36 than 48 and 1996. themselves, free and H1 would W 11.12 cease to be strong also; for, a u is a TOT only if there is a of it-the two boing correlative, tadbhAvAbhimatayoH etc-pramANatvenAbhimatayoH pagaarat: Feat i.e. FRT and gata which you have accepted as #AMS you now propone to regard ag y also, thereby dislodging them from the position of Ams; and once there is no pramANa there is no phala of the pramANa also (pramANAbhAve ca anemarita:) Ja l. 7 from the bottom of P. 79 of the Paijika, read pramANabhAvenAbhimatayoH for pramANAmAvenAmimatayoH which is an obvious misprint. 01. T. F arexia: A --The whole process of knowledge reaching P. 7 as far as and including the fa is 1914. This is clearly explained Il 14-19 in the Vrtti: " RE 79104........ adt." fax446m is the suffer: nyA. pra. 'sadhyApAra' is the pramANa, whose function it is to apprehend an object. P. 38, gegaradi that is, poesessed of the functioning ay is the 11 13-20 saia or knowledge ( nifa), which is at the same time 140 aleo. As the Vstti sums up: Pariisi Tayana fame walipora sa pratIteH prAhakAkArasya pramANatA-ie. the jhAna possesses the form of the faq, and where it comes into existence it comes posuessed of the form of that faqe (not that it is in itself formless, and becomes possessed of the form of the lagt afterwards); thus the form which is essential in the ena is the time which proves the particular truth of the 19. It is thus both the shton and the 85. This epistemological theory of the Buddhists is known as the H aag. The Vrtti kaows of a slight variant of savyApAra-viz. 'sadvayApAra' in the text of other commentators: " I... wbich is explained as follows: vyApAraH sadayApAraH-ngood vyApAra, such as is pramANavyavasthAkArin , that is, capable of distinguishing truth from error. The ente which possesses such a good vyApAra is sadvyApAravatI(t-khyAti. Note this as one more passage which shows that the Vitti of ra in not the only or even the earliest commentary on the Nyayapraven'n. oftar 479177 FA etc.--The function of the nor is to apprehend the P. 79b. object ( ITT TA SHITET HAR ET4184 ). The same which P. 80a. so functions has a ela or site which consists of its resemblance with the object, for a ma or ela or selft is a copy of the object

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100 (vyApArayuktasya pramAgasya yakA (yA) khyAtiH pratItiH arthasAhadayaM jJAnasyArthAkAratA. When the fame of a $a possesses the form of the object which is before us, that jJAna is pramANa (viSayasya arthAkAro yasya jJAnasya tattathA-i. pramANam.) Read in I. 3 from the bottom of p. 79 of the Paijika " artha gRhNAtIti grAhakaM pratyakSAdijJAnam / tasyAkAraH sAdRzyamarthena saha / tasya ko'rthaH / arthena saha yat grAhakasAdRzyaM tasya pramANatA" that is, yasmAdviSayAdvijJAnamudeti tadvipaya sadRzamave tadbhavati; cousequently arthasArUpyamasya pramANamarthaparicchittizca phalam." Note the epistemological realism of the Parijika. nyA .pra. kalapanAjJAna &c.-The 'kalapanAjJAna' That is, determinate know__ P. 7. ledge does not refer to the thing itself-the 'svalakSaNa'-- 11. 19-21 but to its generic character i.e. the sAmAnyalakSaNa, Now, as a matter of fact it is the 'svalakSaNa'-the particular-that is pratyakSa, and not sAmAnyalakSaNa. Consequently, the so called pratyakSa of sAmAnyalakSaNa-that is, kalpanAjJAna-is pratyakSAbhAsa, inasmuchas real pratyakSa is possible of the svalakSaNa only. ( yajjhAnaM ghaTaH paTa iti vA vikalapayataH samutpadyate tadarthasvalakSaNAviSayatvAt pratyakSAbhAsam-Better read svalakSaNAviSayatvAt as printed in the Vrtti (121) for svalakSaNaviSayatvAt as printed in the N. Praves'a and the Panjika. It means : Inasmuchas it does not refer to the face wbich is the real s (object. ) of pratyakSa. With the other reading svalakSaNaviSayatvAt the argument will be: The kalpanAzAna in as much asitis referred to the svalakSaNa which is not its real object-is pratyakSAbhAsa, nyA. pra. vR. The Vrtti reads zadAropitamutpadyate (11.23. 24) which may be its P. 36. reading of the N. Pr. for the 'samutpadyate' of our text ; or it 11. 22-23 may be its explanation of 'samutpadyate'. For 'zabdAropita ' the Palijika reads 'zabdArUpitaM'-arthAntare sAmAnyalakSaNa-The real artha or viSaya of pratyakSa is svalakSaNA. 'arthAntara ' is that which is other than svalakSaNa that is, sAmAyalakSaNa, For the 'prahaNavAkya' of the Vriti, p. 36, 1. 21, Panjika rends 'grahaNakavAkyaM ( saMpiNDitArtha-grAhakavAkyam ) with no difference in sense. paJjikA anena ca pratyakSapRSThabhAvino...... gRhItagrAhitvAt (read prAhitvAt or prAhakatvAt )P. 80 ab Inasmuchas the perception refers to the object which had already been apprehended in sensation, it is gRhItagrAhi and consequently apramANa. anumAnavikalapastu-While kalpanA or vikalpa in prayatkSa turnsit into pratyakSAbhAsa, the case is different with anumAna. In anumAna, the sAmAnyagrahaNa which is involved in the kalpanA is

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nyA. ma. P. 7 nyA. pa. vR. 1121-22 patrikA. P. 80 b nyA. pra. P. 8, 1. 3 101 applied to the particular case in hand, and so far it is a new fact which it brings to light ( tataddeza saMbandhitayA'nadhigatameva gRhyate iti gRhIta prAhitvAbhAvAt tadviSayoM vikalpaH pramANam ) Note, however, that, this point of view implies the reality of and to this extent the logic of the Buddhist conflicts with his metaphysics. hetvAbhAsapUrvakaM jJAnamanumAnAbhAsam-- The Panjika supplies the reason why hetvAbhAsa alone is mentioned and not dRSTAntAbhAsa, viz, svArthAnumAnajJAnaM hetupUrvakameva bhavati pUrvazabdaH kAraNaparyAya: ( Panjika ). Read " tato hekhAbhAsaH pUrva kAraNaM yasya jJAnasya tattathA." nyA. pra. tasmAdyadanumeye'rthe--- Read the Panjika on this as follows:--asiddhAdInA P. 8, 1. 1. svarUpaM tasminabhijJo jJeyaH pramAtA / tasyAsminnarthe ( instead of tasyAyamartho ) vyutpannasya nyA. pra. vR hetvAbhAsazrAvaNasaMdarzanAntaraM yajjJAnamutpadyate tadanumAnA bhAsam / anumeye'rthe ( N. Pr. )= P. 37, dharmaviziSTe dharmiNi (Vrtti) avyutpannasya ( N. Pr. ) = asiddhAdisvarUpAnabhijJasya. 11 2-4. sAdhanadoSodbhAvanAni dUSaNAni -- Here begins the last paragraph which deals with dUSaNa ( Vide Fundamental Verse "sAdhanaM dUSaNaM" ete ), the only subject which remained to be treated ( uktazeSam -- Vrtti ). nyA. pra. vR. P. 37, 1. 4. paJjikA. P. 80b. nyA. pra. vR. bahuvacananirdeza: P. 37, 1. 5 difinition. paJjikA. P. 80b. Here, first of all is mentioned the viSaya of dUSaNa. In this connection the Panjika points out that the word am in the text stands for sAdhanAbhAsa ( sAdhanAbhAse sAdhanazabdamupacarya.. lakSaNe sarvatra sAdhanazabdena sAdhanAbhAsameva vAcyam -- Panjika ). ..... tatazca dUSaNa The N. Pr. says 'dUSaNAni ' instead of 'dUSaNam ' in the This is to indicate, that there can be more s than one in a single prayoga of anumAna ( na kevalaM sAmAnyenAzuddhaH prayoga ekameva dUSaNaM bhavati / kiM tu prayoge'zuddhe yAvantaH pratijJAdoSaduSTAstAvantyeva taddoSodbhAvanA ni pRthag dUSaNa ni--etc. Panjika) In the Panjika, read sAdhanadoSo nyUnatvam / sAmAnyeti / as texts of the nyA. pra. and nyA. pra.vR. nyA. pra. vR. sAmAnyena vizeSamAha - First the author of the N. Pr. mentions P. 37116-9 sAdhanadoSa generally, and next its particular varieties viz. pakSadoSa, hetudoSa, and dRSTAntadoSa. paJjikA nyUnatvam ( N. Pr. p. 8, 1. 4 ) - pakSAdyavayavAnAM yathoktalakSaNarahitatvaM pramANabAdhitatvamiti P80b pramANabAdhitatvamiti yAvat / ( Panjika 80 b. ) ayamarthaH sAdhanavAkya &c. -- The

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. 102 paJjikA P. 81 b vice in the opponent's argument may be pointed in a general way ( sAmAnyena ) such as whether it exceeds or falls short of the requirements of a valid inference; or, the critic may proceed to specify the vice ( vizeSataH ), and say whether it contains a pakSadoSa, or a hetudoSa or a dRSTAntadoSa. Further, its particular variety may also be mentioned. nyA. pra. pakSadoSaH etc. --The reader may recall the doSas defined, illustrated P. 8, 11 4-6, and discussed above in the N. Praves'a. nyA. ma. tasyodbhAvanaM ete - Not only udbhAvana, but the udbhAvana (prakAzana ) which is P. 8,1168, also prAnikapratyAyana ( N. Pr. Vetti P 37, 110). The latter nyA. pra.vR. is thus explained in the Panjika: prAnikAH pratyAyyante avabodhyante P. 37,1.10. pratyakSaviruddhatvAdikaM vAyu ( bAhya a misprint ) - panyastamarthe yena vacanajAna paJjikA. prativAdyupanyastena tattrAnikapratyAyanam Further, the Panjika explains why P. 80 b, mere is not enough: " natUdbhAvanamAtrameveti nanu etc. " dUSaNam -- 81 a. dUSaNajAtiH - - jAtAvekavacanam ( Panjika ). nyA. ma. P. 8, 11 7-8. nyA. pra. vR. For jAtidUSaNAni read jAtitvAddUSaNAni - as found in the Panjika, and P. 371. 13 the same is explained as follows: jAtizabdaH sAdRzyavacanastato dUSaNasAdRzyAt paJjikA samprasAdhane'vidyamAnAsiddhatA didoSodbhAvana ( not nA 88 printed ) vacanAni dUSaNAbhA abhUtasAdhana doSodbhAvanAni dUSaNAbhAsAni - The definition of dUSaNAbhAsa. P. 81b sAni / atra bhaTTaH prAha -- Kumarila Bhatta holds that zabda is nitya and consequently he attacks the argument of the feta (the Buddhist, the Naiyayika etc.); viz. yatkRtakaM tadanityaM yathA ghaTaH tathA ca zabdaH as follows by raising a dilemma or trilemma (1) Is kRtakatva which is advanced as a hetu ' zabdagatam ' ? If so, it is asAdhAraNa anekAtika, being found only in the pakSa (2) Is the kRtakatva * ghaTagatam ' ? If so, this kRtakatva is confined to ghaTa ( the dRSTAnta ) and not found in zabda; consequently it is asiddha. ( 3 ) Is the kRtakarava 'ubhayagatam ' ! Im - possible, for mUrta (e. g ghaTa ) and amUrta ( e. g. zabda ) cannot possess the same. This criticism which Kumarila Bhatta has directed against the Buddhist is a mere dUSaNAbhAsa - false criticism For such a criticism could be directetd even against an A which is universally acknowledged to be valid viz. abhiratra, dhUmAt yathA mahAnase Thus : Is the ghUma which is advanced here as hetu the on the mountain ? or (2) Is it the in the kitchen?

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103 In the former cese, it woald be RU afat being found only in the 97. In the latter, it would be safat, being not found in the 929 ( ale TANSAAT 1. ) -091. . Biqet nga &c. Particular cases of or are: (1) si ma P. 8. 1999an (qaraciddiana-Vrtti) (2) 2gec 942199944 (3) FACE11. 9-13 SETT TERHEL (4) #legas14177 (5) marece faran 104 79 and (6) NGEEL GREY175199774. No (1) is a fallacious allegation of a general character regarding the component parts of an Inference; No (2) is a fallacious allegation of that is gemana, that is, sammale; Nos (3), (4), and (5) are fallacious allegations of 1979 and No (6) is a fallacious allegation of ghaTAntAbhAsa. nyA. pra. padArthamAtramAkhyAtamAdau diGmAtrasiddhaye / P.8 yAtra yukirayuphisAnyatrasuvicAritA // "Mr. Mironov suggests," says D'. Keith, "in Dinmatrasiddbaye we have an allusion to Duinaya's name, and he thinks this may be supposed by the fact that Haribhadra in his comment on anyatra writes Pramanaramucayada uz " " The remark is specially apposite", Dr. Keith adds," if the author really were Dinnags......nor is it quite legimate to pass over the possible play in dirmatrasiddhaye; it can carry no great weight but it certainly improves Mr. Mironov's arguraent." If or other grounds it is necessary to doubt Dinnaga's authorship of the Nyayapraves'a, neither of the two grounds above mentioned, viz., the word 'at' in hrafish' nor a '=' A s ie as explained by Haribharasuri will be a bar. (See Introductiou, where the points are fully discussed ). ang=8449 la order that the reader may be just introduced to the subject before he reads the larger works such as 941989 etc. -714993, whosoever be its auther, may con sequently supposed to be later than amagu. gla. P u tafwislazy04. Mark that Haribbadraguri-the P. 37 1 20. commentator did not see any suggestion of the name of the suthor ( vinAga) in the word 'diGmAtrasiddhaye' Had he done BO, me a commentator be vould not have failed to note it, as

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104 Mallinatha has done in his commentry upon the famous line of the Meghadata-diGnAgAnAM pathi pariharan sthalahastAvalepAn / ziSyahitA-This name of the cominentary is in keeping with the. purpose with which the Nyayapraves'a(ka) was composed. nyA. pra. vR. ___In the copy of the nyA. pra. vRtti supplied to me by my esteemed and learned friend Acarya Sri Vijaya-Nemi-Sari, there are a few verses appended at the end giving the diversity of opinion among different schools regarding the number of pramanas and the nature Reality:-" cArvAko'dhyakSamekaM, sugatakaNabhujau sAnumAna, sazabdaM tadvaita pAramarSaH, sahitamupamayA tattrayaM cAkSapAdaH / arthApatyA prabhAkRd vadati ca, nikhilaM manyate bhara etat sAbhAvaM, dve pramANe jinapatisamaye spaTatA'spaSTatA ca // pratyakSamanumAnaM ca zAbda copamayA saha / arthApattirabhAvazca SaT pramANAni jaimineH // jaina mImAMsakaM bauddhaM sakhyaM zaivaM ca nAstikam / svasvatarkavibhedena jAnIyAirzanAni SaT // parasparavinirlaThitakSaNakSayi paramANulakSaNAni svalakSaNAni pramANagocarastAttvika iti bauddhAH, sAmAnya vizeSAtmakaM vastviti mImAMsakAH, parasparavibhaktau sAmAnyavizeSAviti maiyAyikavaizeSiko, guNyarUpaM sAmAnyamiti sAMkhyAH, bhUtacatuSTayaM pramANabhUmiriti cArcAkAH / " patrikA. svaparArtha-Construe svaparArtha spaSTA Elucidated for himself as well P.81 b, as for others. Cf. 'svaparopakArArthe ( p. 82). patrikA-Generally explained as viSamapadabhalikA (see p. 82). Philologically, however, it is pazcikA=1. Chapter, 2 Expository Note. praharasarudairyuktA--Completed on the ninth day of the dark hall of Phalguna, in the Apuradha paksatra, in the Vikrama Year 1169. iti zrIzIlabhadra * &c.-Composed by zrIcandrasUri formerly known as paNDitapArzvadevagaNi, pupil of zrImadvanezvarasUri, of good name, pupil of zrIzAlabhadrasUri.