Nyayavatara and Nayakarnika

Author(s): Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal
Catalog link: https://jainqq.org/explore/003992/1

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SIDDHASENA'S NYAYAVATARA AND OTHER WORKS (WITH A BIBLIOC." Mr REVIE'V) Presso.' Univci .. chye . V pare J'INA SAHITYA'VIKASA MAND..14 Bombay 56 For Personal & Private Use Only

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SIDDHASENA DIVAKARA'S NYAYAVATARA (Edited by the late S. C. Vidyabhusan with English Translation Notes etc.) AND With the VIVKTI of Siddharsi AS WELL AS The Text of 21 DVATRIMS'IKAS and the SAMMAI - SUTTAM VINAYAVIJAYA'S NAYAKARNIKA (Edited by the late M.D. Desai with English Translation etc.) THIS VOLUME IS Edited by Dr. A. N. Upadhye, M.D., D. Litt. Professor of Jainology & Prakrits University of Mysore, Myscre. With an Introduction, Bibliographic Review, Indices etc. PUBLISHED BY JAINA SAHITYA VIKASA MANDALA 112, SWAMI VIVEKANANDA ROAD VILE PARLE, BOMBAY - 56 (AS) For Personal & Private Use Only

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Publisher: R. A. Doshi Member, Executive Council Jaina Sahitya Vikasa Mandala 112, Swami Vivekanand Marg Vile Parle, Bombay-56 (AS) FIRST EDITION, 1971 All Rights Reserved Price: Rs. Fifteen. Price: One Pound. Printer: A. S. Kamath, Sharada Press, Mangalore-1. For Personal & Private Use Only

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TABLE OF CONTENTS v-vi vii-ix xi-xxvii *3-*72 *73 *73-*77 *78-*80 1-27 1. Publishers' Note .. 2. Preface by the Editor .. 3. Introduction by Dr. A. N. UPADHYE 4. Siddhasena-Prasastih 5. Bibliographic Survey 6. Nyayavatara (ed. S. C. VIDYABHUSAN) i) Title pages, etc. ii) Introduction iii) Text and Translation, etc. iv) Slokanukramanika 7. Nyayavatura with Siddharsi's Vivrti 8. Dvitrimsikas 1-21, Text 9. Sammai-Suttam, Text with foot-notes 10. Nayakarnika (ed. M. D. DESAI) i) Title pages, etc. il) Introduction iii) Text and Translation iv) Slokanukramanika 11. Dvatrimsikas-Slokanukramanika 12. Sammai-Suttam--Gathanukramanika 13. Various Readings for the Dvatrimoikas 14. Metres in the Dvatrimsikas and Sammai-Suttam.. 15. Index to the Nyayavatara and Nayakarnika .. 16. Index to the Bibliographic Review 28 29-107 109-69 171-87 189-240 189 195-222 223-239 240 241-57 252-54 255-259 260 261-2 263-4 For Personal & Private Use Only

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PUBLISHERS' NOTE Siddhasena Divakara is a distinguished logician and poet; we have his writings both in Prakrit and Sanskrit; but his genius has not been sufficiently assessed by a thorough study of his works by different scholars from various points of view. It was quite necessary, therefore, that the texts usually attributed to him are published in a handy volume for facilitating further studies. S. C. VIDHYABHUSAN'S observations on the Nyayavatara have proved a propitious step in the study of Siddhasena and his works. His edition of that text is included in this volume. For a more exhaustive study of it, the Vivrti of Siddharsi is also given here. Then are included here the texts of the available Stutis and of the Sanmati-sutra along with their verse Indices. The Nayakarnika is a good manual for understanding Jaina logic; so that too is given a place here. The distinguishing feature of this volume is the Bibliographic Survey about Siddhasena and his works. Dr. UPADHYE has done his best to acquaint himself with all that was written about Siddhasena and given here a neat summary of the various articles, essays, introductions etc. contributed by various scholars in different languages. This material would be certainly useful in furthering the progress of researches about Siddhasena and his works. Dr. A. N. UPADHYE, Professor of Jainology and Prakrits, University of Mysore, has taken great pains in bringing out this volume. His critical survey is indeed exhaustive and leaves no points untouched, as is For Personal & Private Use Only

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usual with his meticulous scholarship. He is in the front rank of the present-day Jaina and Prakrit scholars in India. The authorities of the Jaina Sahitya Vikasa Mandala, Bombay, are very thankful to him. Siddhasena Diyakara needs to be appreciated, behind the legends of miraculous hallo created round him, as a gifted poet and a mature logician in an all-India perspective setting aside sectional and regional predilections. If this volume helps this cause even to a small extent, its publication is highly rewarded. Our thanks are due to the Manager, Sharada Press, Mangalore, for all the cooperation given by him. A. K. Doshi Jaina Sahitya Vikas Mandal 112, Vivekananda Marg Vile Parle, Bombay-56 (AS) 16-5-1971 For Personal & Private Use Only

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PREFACE Siddhasena, as an author, has attracted the attention of modern scholars for a number of reasons. It was S. C. VIDYABHUSAN that gave a position to the study of Nyayavatara on the canvas of Indian logic. It is the superb edition of the Sanmati-tarka, however, along with the Sanskrit commentary of Abhayadeva (Ahmedabad 1924-31) and an exhaustive study of the same in Gujarati (Ahmedabad 1932 and 1952) by Pts. SUKHALALAJI and BECHARDASAJI that have revived the study of this great work of Divakara. Many scholars have written on Siddhasena and about his works. But the credit of the pioneer study of the contents of some of the Dvatrimsikas has to go to Pt. SUKHALALAJI Who is well-known for his all-round and keen penetration into the intricacies of philosophical concepts in India. With a view to paving the way for and furthering the progress of the study of Siddhasena's works, an humble yet earnest attempt is made to bring together here, in this volume, some basic and accessory material. VIDYABHUSAN'S edition of the Nyayavatara is reprinted; then is given the text of the Nyayavatara with Siddharsi's Vivrti (mainly following Dr. P. L. VAIDYA'S ed.); then to supplement the study of the Nyayavatara, the edition of the Nayakarnika by M. D. Desai is put here; and then are added here the texts of the available Dvatrimsikas and of the Sanmati-sutra. Further, here is included an exhaustive Bibliographic Survey which attempts to give a careful summary of earlier studies about Siddhasena and his works. If anything important is omitted, I only regret my limited library For Personal & Private Use Only

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viii facilities and my ignorance in that regard. All suggestions are welcome to make this survey complete: ko na vimuhyati sastra-samudre). After a critical study of the above material, I have presented, in my Introduction, my approach to the study of Siddhasena. If all this helps earnest researchers to think for themselves and estimate the logical and poetic abilities of Siddhasena, the Editor would feel that his labours are amply rewarded. The Jaina Sahitya Vikasa Mandala, Bombay, has to its credit a number of publications under the able and enlightened guidance of Sheth AMRITLALAJI K. DOSHI who has retired from active business and devotes all his time to study and reflection. He has a natural love for learning and a pious attachment for Jainological studies. I feel very thankful to him for publishing this volume which is expected to be a substantial aid for further studies on Siddhasena and his works. The shape of this volume is much benefited by his advice; if any shortcomings are there, the responsibility is mine. My thanks are due to Pt. DALASUKHABHAI MALAVANIA, Ahmedabad, and Dr. A. S. GOPANI, Bombay, who have obliged me with references and books. I would be failing in my duty, if I did not record my sincere gratitude to the University Grants Commission for having so graciously made me the Grant intended for Retired Teachers. It is this timely aid that has enabled me, even after my retirement, to pursue my researches in my specialised branches of Indology with the peace of mind all such work needs. Though I was working on this volume for some time past, important pcrtions of it have been written For Personal & Private Use Only

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ix by me on the inspiring campus, Manasa Gangotri, after I accepted the invitation of the University of Mysore and joined here as Professor of Jainology and Prakrits. My special thanks are due to Professor D. Javare Gowda, Vice-Chancellor, and other University authorities for kindly allowing me to continue my earlier scholastic commitments to their completion here. karmanyevadhikaras tel A. N. Upadhye Manasa Gangotri University of Mysore Mysore: Srutapancami 29-5-1971 For Personal & Private Use Only

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INTRODUCTION Among the works traditionally attributed to Siddhasena Divakara, it is accepted almost unanimously that he is not the author of the Kalyanamandirastotra. This Stotra is composed on the pattern of the Bhaktamara; like the latter mentioning its author's name Manatunga, this mentions Kumudacandra; and both of them are invested with miraculous efficacy. Another work of this Kumudacandra is Cikura-dvatrimsika, and it is being assigned to c. 12th century A.D. The Dvatrimsika No. 21 is also not regarded as Siddhasena Divakara's composition. There have been Siddhasenas more than one; and here we are concerned only with him who was called Divakara. Siddhasena has not given any autobiographical details. The Sammai-suttam opens with the word Siddha. Obviously it is a mangalika term, but the possibility of author's hinting his name cannot be ruled out. In the Dva.s Nos. 1,2 and 16, there is a term siddha or siddhi in the closing section, while Nos. 5 and 21 mention Siddhasena by slesa. The first five form a unit, as it were; and the author mentioning his name at the end of the fifth, really a Stuti for which Divakara is famous, is quite appropriate. The 21st is not accepted as the composition of Siddhasena Divakara; naturally, if it mentions the author as Siddhasena, he must be different from Divakara. If VIDYABHUSAN'S text has krtir iyam Sri-sitapatta-Siddhasena-Divakarasya, Siddharsi's commentary has possibly his vivrti in view when it adds krtir iyam acarya-Siddha-vyakhyanikasya. Then in a Ms., in the Bhandarkar O. R. Institute, Poona, the For Personal & Private Use Only

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xii colophon at the end of Dva 19 runs thus: dvesyaSvetapata-Siddhasenacaryasya krtih. The colophons, thus, have no biographical value, because copyists seem to have taken liberty with them. Then there are the Prabandhas and Kathanakas (mostly after 1200 A.D.) which give the biography of Siddhasena. They are full of inconsistencies and anachronisms; and most of the studies, so far carried out, betray the tendency of picking up likable details and explaining away, somehow or the other, the remaining ones. In the case of Haribhadra, his colophons mentioning Yakini lent some reliability to the Prabandhas which explained how he became the pupil of Yakini. But, in the case of Siddhasena, there is hardly any such clue given by himself. His alleged defeat by Vrddhavadi (about whose works and gifts we know nothing); his supernatural feat about the Sivalinga; his help to some kings with his miraculous powers: all this is motivated by the attempt to edify the sectarian church in a particular region. These Prabandhas and their authors have proved themselves sufficiently indifferent to the greatness of Siddhasena as a poet and as a logician. They hold him up more as a teacher gifted with supernatural or miraculous powers; and this too has the same object of edification of the church. These Prabandhas do not mention the Sanmati of Divakara. The explanation offered for this omission is that it was not in Sanskrit and that it did not contain 32 verses. As a matter of fact, the composers or compilers of Prabandhas belong to a tradition according to which Prakrit is a sacred language of the Agamas, and naturally they were expected to be more particular about a work written in Prakrit. Further, it is these Prabandhas that For Personal & Private Use Only

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xiji have shown some contempt for the alleged partiality of Divakara in his attempt or desire to put the Agama into Sanskrit. Thus the explanation offered proves itself inconsistent. There must be, therefore, some deeper reason for this omision of the mention of the Sanmati in the Prabandhas. Haribhadra is one of the earlier authors to mention Siddhasena Divakara and his Sanmati. First, he calls him Srutakevalin; and secondly, he tells us that his name was Divakara (p. *1). Then he has a pun on the name that he was like divakara, sun, to the darkness of Duhsama-kala. Some of these expressions are more significant than what is so far understood. Srutakevalin is not a hyperbolic compliment, but it is a statement of fact and usage. Srutakevali was a designation usually borne by the Teachers of the Yapaniya Samgha. It is accepted by scholars that Sakatayana, alias Palyakirti, the author of the Sanskrit grammar, belonged to the Yapaniya Samgha; and he describes himself as Srutakevali-desiyacarya. Secondly, Umasvati also is called Srutakevali in an inscription; and Pt. PREMI has already indicated that Umasvati might have been a Yapaniya (Jaina Sahitya aura Itihasa, Bombay 1956, pp. 522 ff.). Umasvati is not without his differences from the present-day Ardhamagadhi canon; it is quite likely that he flourished in the South; and his Kusumapura might have been the same as Thiru-ppadiri-p-puliyur, now called Cuddalore-Old Town, once a great centre of Jainism in the South. The term padiri means flower in Tamil. Siddhasena being a Yapaniya, Haribhadra correctly describes him as Srutakevali. The second item mentioned by Haribhadra is that Siddhasena was Divakara (akhya, by name). This is borne out For Personal & Private Use Only

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xiv by a later Prabandha that Siddhasena came from the South, Karnataka, and his name was Bhatta Divakara. Once the Yapaniya, Samgha was as much important as Digambara and Svetambara; and its prevalence and history are primarily confined to the South, especially, Karnataka. There are ephigraphical references to this Samgha and its Teachers from the 5th to the 14th century A. D. The Darsanasara of Devasena (written in 990 of the Vikrama era) puts the origin of the Yapaniya Sangha in 205 years after the death of Vikrama and attributes it to a Svetapata. In the South the images of the Yapaniya Sangha are worshipped by Digambaras in their temples even to this day. Indranandi, however, calls them (along with the Svetambaras etc.) Jainabhasas; and Srutasagara is very severe against them. Gunaratna includes them among the four Samghas of Digambaras: like Digambara monks they have a peacock-feather-brush but admit Stri-mukti and Kevali-bhukti. It is not unlikely that, in earlier times, the monks of this Sangha carried the bunch of feathers of grddhra or balaka to distinguish themselves separately. The studies in this direction are not fully carried out: the regional, doctrinal and sectarian traits of this Sangha, which might be varying here and there, await further investigation. On the whole, it seems that the Yapaniya, Samgha stood midway as it were between the two, Svetambaras and Digambaras (See my paper, Yapaniya Samgha: A Jaina Sect, The Journal of the University of Bombay, I, vi, May 1933). If one scans the references in the Amogha-vrtti of Saakatayana on his own Sutras of his Sanskrit grammar, it is abundantly obvious that Yapaniyas accepted the authority of texts like the Chedasutra, Niryukti etc. For Personal & Private Use Only

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XV (See Dr. BIRWE's learned Introduction and our General Editorial for the ed. of the sakatayana Vyakarana published by the Bharatiya Jnanapikha). Srutasagara says that they read Kalpa (-sutra). The titles of some other texts, which the Yapaniyas accepted as authoritative, may also be gathered from the commentary of Aparajita on the (Bhagavati) Aradhana. In short, some of the works, which are looked upon today as Svetambara Agamas, were acceptable to Yapaniyas. A good deal of sectarian sentiment has coloured most of the studies about Siddhasena. Negative evidence is freely used; plenty of 'if 's and 'why not's are employed; and some of the evidence, which does not support a preconceived notion, is just explained away. That Siddhasena Divakara was a Yapaniya and that he hailed from the South, especially Karnataka, fully explain many a detail, both positive and negative. i) Haribhadra, as an exponent of Syadvada, did not fail to recognise the value of the Sanmati; but he clearly stated that its author was or called himself Srutakeyalin, i.e., he belonged to the Yapaniya Sangha. ii) As Siddhasena belonged to the Yapaniya Sangha, his Sanmati-sutra did not find any mention in the Prabandhas, because it showed certain differences from the Ardhamagadhi canon. That it was in Prakrit and did not contain 32 verses are no sufficient and satisfactory reasons, as noted above, to omit it. iii) Divakara's opinion on the relation between Darsana and Jnana in a Kevalin is that of abheda, to be distinguished from yugapad (held by Kundakunda etc.) and krama (held by Jinabhadra etc). In operational effect abheda and yugapad are nearer to each other than to krama, though two different words are For Personal & Private Use Only

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used. The stand of Abhedavada obviously distinguished Divakara from the two other schools, Digambara and Svetambara. xvi iv) Divakara's reference to the wedding of Mahavira (found in one of the Stuties) cannot exclusively prove that he was Svetambara, because the Kalpasutra, as noted above, was acceptable to the Yapaniyas. v) Some of the views expressed by Siddhasena show minor doctrinal differences (as in the Niscayadva); the sectarian zeal, therefore, has branded Siddhasena as dvesya-sitapata. It need not be denied that Siddhasena was primarily a logician, Tarkika and Vadin. If he differs from tradition, it may not necessarily mean that he was progressive; but some of the deviations might be traced back to the Yapaniya creed the study about which is not fully carried out. The South, especially the Karnataka, being the home of the Yapaniyas, Siddhasena, as endorsed by the statement of a later Prabandha, must have belonged to the South, before he migrated to Ujjain, where he got the royal patronage. That he belonged to the South or Karnataka is further confirmed by some other indications. 1) The term Sanmati, another name of Mahavira and therefore rightly used in the title of the Sanmatitarka or -sutra, is found in the Namamala of Dhananjaya which is more popular in the South, especially Karnataka. 2) Siddhasena's Sanmati-tarka has close similarities with the Pravacanasara of Kundakunda and has many ideas and expressions common with Samantabhadra. It has some Gathas common with the Mulacara (at (1 For Personal & Private Use Only

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xvii tributed to Vattakera) which is a compilation of small Prakaranas some of them inheriting traditional Gathas, common with the Niryuktis etc. Kundakunda and Vattakera belonged to the South, especially Karnataka and round about. The arguments of Pt. Sukhalalaji to put Kundakunda earlier than Siddhasena still hold good; and no substantial evidence is brought forth to put Kundakunda and Samantabhadra latert han Siddhasena. Kundakunda, Samantabhadra and Siddhasena are definitely earlier than Pujyapada who quotes Kundakunda's Dvadasanupreksa (Gathas 25-9) and Siddhasena's Stuti III. 16 in his Sarvarthasiddhi (II. 10; VII. 13) and refers to Samantabhadra in his Sanskrit grammar (5.4.140). Chronological conclusions need typical evidence; opinions do not count there; and parallel ideas and concepts can never be conclusive, especially when no definite source can be assigned to a specific period. 3) Sumati or Sanmati is said to have written, according to an epigraphic evidence and Vadiraja (1025 A.D.), a commentary on the Sanmati; and this is referred to in an inscription (1128 A.D.) at Shravan Belgol and the Parsvanatha-Carita respectively. Both the sources belong to the South, especially Karnataka. 4) The tradition is unanimous that on the eve of his career Siddhasena migrated to the South (obviously the area of his birth) and died at Paithan. If he went to the South on the eve of his life, it is but a natural instinct To recapitulate, Siddhasena belonged to the Yapaniya Sangha which flourished in the South, and was later absorbed among the Digambaras in Karnataka. One Prabandha assigns him to the Deccan, particularly Karnataka, making him the son of a Brahmin and giv For Personal & Private Use Only

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xviii ing him the name, Divakara. Being Brahmin by birth and proficient in Sanskrit, this Divakara, now Siddhasena a Yapaniya monk, must have migrated to Ujjain attracted by the great and generous Gupta ruler and by the atmosphere of Sanskrit learning../ It is argued that Siddhasena did not belong to the South, because the peculiarity of d found in the Prakrit of the Jaina works of the South is absent in the Sanmati. The argument, apart from its being negative, is, on the face of it, deceptive and obviously motivated to prove that Siddhasena belongs to Northern or Western India. First, the change of t to d and retention of d are not a regional feature, much less are they confined only to Jaina works of the South. They are a dialectal feature found in the North as well, and while studying Prakrit dialects one cannot confine oneself to Jaina works only. Secondly, in the text of the Sanmati, the speciality of the old Prakrit works and Mss., preserved in Western and Northern India, namely the ta-sruti (which is found even in the Mss. of literary works like the Samaraiccakaha, Kuvalayamala etc., then what to say about texts like the Vise savasyaka-bhasya etc.) is conspicuously absent. One has to accept that the Mss. of the Sanmati do not possess any of the characteristics of those preserved in the West of India. Thus the argument to disprove that Siddhasena belonged to the South holds no water. The critical text of the Sanmati based on all the available Mss. is still a desideratum. If the variants available on Kundakunda's Pravacanasara waver between di and i, in the Present 3rd p. sing., the Sanmati has preference for i. But it has to be remembered that the evidence of the Prakrit dialect is almost always a secondary one. For Personal & Private Use Only

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ixx "The use of Sanskrit by Jaina authors in the South was not an abnormal phenomenon; and sepecially those Teachers, who called themselves Srutakevalin, have used it with liking. The earliest author, for instance, is Umasvati, also called Umasyami, as far as we know. Then Sakatayana, alias Palyakirti, belongs to the same group, and his grammar of Sanskrit is well known. Pujyapada Devanandi shows close study of Panini and Patanjali; and even earlier than him is Samantabhadra (whom he mentions by name) whose known workds are only in Sanskrit. Poets like Ravikirti (who claims to have emulated Kalidasa and Bharavi) and Jata-Simhanandi do presuppose cultivation of stylistic Sanskrit in the South, especially in Karnataka and round about, among the Jaina authors. Siddhasena could not have been an exception. On the one hand, he shows acquaintance with some of the texts of the Ardha-magadhi canon and composed his Sanmati-tarka in Prakrit; and on the other, he has poetic abilities in handling stylistic Sanskrit as seen from some of his Stutis which have brought him eminence as a poet. It is his attachment for Sanskrit that must have attracted him to Ujjain of the Gupta period where and when Sanskrit poetry was reaching unparallelled heights in the hands of poets like Kalidasa under royal paironage. Siddhasena's alleged proposal to render the Ardha-magadhi canon into Sanskrit was natural in view of the spirit of the age and his attachment for Sanskrit; but it was more than natural that it could not be accepted by the Sangha, and he had to face, as the legends go, prayascitta.) One of Siddhasena's Dvatrisikas, No. 11, is an eulogy of a contemporary king. Traditional tales as For Personal & Private Use Only

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XX sign Siddhasena to the court of Vikramaditya, and he is identified with Ksapanaka (a back-formation of Sramana-ka through Sayana-(y)a, Khayana-(y)a; forms like Khavanau are available in Apabhramsa), quite a natural term to describe a Yapaniya. A critical study of this Dva in comparison with certain Gupta inscriptions has led KRAUSE not only to assign Siddhasena (who has many ideas and expressions common with Kalidasa) to the Gupta period but to demonstrate also that Siddhasena had more in view Samudragupta, though he might have lived down to the reign of Chandragupta II (c. 376-414 A.D.) at whose court he might have been equally conspicuous. This Chandragupta had also a title Vikramaditya. Dr. H. L. Jain also holds the view that Siddhasena has praised king Chandragupta II. Siddhasena (Divakara) is highly praised by eminent Jaina authors as a Vadin (which I feel like taking to mean Anekanta-yadin) and a Kavi. Obviously they have in view his Sanmati (perhaps also some of his Dvatrissikas) and Stutis. The Sammai-sutta (or Sanmati-sutra, -tarka or -prakarana) is a profound treatise expounding Anekanta-vada and allied topics. It is composed in Prakrit unlike other works attributed to Siddhasena which are all in Sanskrit. It has three sections and they are called Kanda. Parellels for this are available elsewhere. Kundakunda's Pravacansara has three sections, but they are called Srutaskandhas. Bhartshari's Vakyapadiya also has three sections called Kandas. The use of Kanda in such treatises was not unusual; so one need not go to epic literature to find this usage. The three Kandas of the Sammai contain 54, 34 and For Personal & Private Use Only

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xxi 70 Gathas respectively. The First Kanda is devoted to the discussion of two primary Nayas, Dravyarthika and Paryayarthika and their further explanation with reference to other Nayas and Niksepas as well as Vyanjana- and Artha-paryayas. Perhaps the author has in his view different Ekanta systems of thought. Then Jiva is described from the points of seven Bhangas (36 f.). The Second Kanda discusses Jnana and Darsana which are the important characteristics of Jiva. Discarding the views that they are yugapat and kramasah in a Kevalin, he propounds his samana or abheda view. The Third Kanda is given to the exposition of Dravya, Guna and Paryaya, and further explains why there could not be a gunarthika-naya. The three-fold nature of Dravya is expounded and the supreme importance of Anekanta is stressed. The commentaries of Mallavadi and Sumatideva on the Sanmati are not available today; and we have at present only that of Abhayadeva (c. 10th-11th century A.D.). Eminent authors like Jinadasa Mahattara (676 A.D.). Haribhadra (c. 750 -800 A.D.), Virasena (816 A.D.) and others have referred to this work of Siddhasena. Prabandhas attribute 32 Dvatrimsikas to Siddhasena, but only 21 (if Nyayavatara is taken as an independent work which it is) are available today. It is held by all that the 21st Dva is composed by a different Siddhasena. One cannot be dogmatic that all the available Dva.s were composed in the very order in which they stand today and that each one necessarily contained 32 verses. There is no agreement among scholars that all the available Dva.s were composed by one and the same Siddhasena. These should be kept open questions for further research and discussion. The first five For Personal & Private Use Only

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xxii Dva.s form a good unit; they are in praise of Mahavira; the colophon at the end of the 5th specifies it as StutiDva; and they have close parallels with the Svaymbhustotra of Samantabhadra. No. 21 also is addressed to Mahavira, but, as noted above, it is of different authorship. No. 11 is addressed to a king who is identified on valid grounds with the Gupta king, either Samudragupta or Chadragupta II, preferably the latter. No. 6 is a critical exposition of Apta, and contains a bold criticism that all that is old is not gold. No. 8 is a discussion about Vada-katha. It sheds abundant light on Vada, its weakness and vanity. The Dva No. 7 is called Vadopanisad: the title is as clever as the survey of the technique of debate. The main object of the debate is to gain victory and the tricks and tactics of it are fully covered here. There are six Dva.s which deal with different systems of philosophy. The 9th deals with Veda, and the author shows that he is fully conversant with the Svetasvataropanisad and some Rgvedic contexts. The exposition is subtle, and needs careful study. The 12th deals with the Nyaya-darsana: the opening yerse is quite outspoken; the 13th covers the Samkhya-darsana; and the next three are devoted to Vaisesika, Bauddha and Niyati-vada (possibly Ajivika). The remaining Dra.s, namely Nos. 10, 17, 18 19 and 20 (the Nyayavatara excluded) discuss different aspects of Jaina doctrines, such as, Dhyana, AsrayaSamvara from different points of view, Karma and its fruition, the traits of a Teacher and the qualities of a pupil, Jnana-darsana-caritra, threefold nature of substance (dravya) etc. In the real sense of the term the first five Dva.s For Personal & Private Use Only

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xxiii alone are Stutis addressed to divinity, namely, Mahavira, and the 11th is a glorificatory address to a mighty king. The rest of the Dva.s can be called prakaranas dealing with different topics, like Vada, some or the other Darsana and lastly, some topics dealing with Jainism. The idea of putting together the sections dealing with Jainism at the end is a happy one and possibly indicates the hand of one and the same author. As noted above, the first five Dva.s have close agreement, both in thought and expression, with the Svayambhu-stotra of Samantabhadra, a veiled reference to whom being hinted by some scholars in I. 13. The texts of these are not always satisfactory, and no ancient commentary on them has come to light: some of them need thorough study at the hands of specialists in different Darsanas who alone can value whether Siddhasena's observations are really anterior to the basic Sutra texts or quite later on which points scholars are not agreed. A portion of III. 16 is already quoted by Pujyapada in his Sarvathasiddhi, and the speciality of Siddhasena referred to by him in his Jainendra Vyakarana (5.1.7) is detected in Dva IX.22. Thus, like the Sanmati, some of the Dva.s have enjoyed popularity both in the South and West (if not North) of India. The Nyayavatara, as far as we know, is the earliest manual on logic composed for the benefit and training of the Jaina authors who till its time studied Nyaya possibly from other sources available to them. It is a Prakarana and not a Stuti, and it is questionable whether it could have been intended to be a Dva. Its constitution (whether it had 32 verses), its authorship by Siddhasena (the author of the Sanmati) and consequently its date have to remain open questions for a For Personal & Private Use Only

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xxiv number of reasons. By being over-dogmatic and assertive one only blocks the channels of further research. i) The Prabandha sources which include the Nyayavatara among the Dra.s cannot help us on the common authorship of the Sanmati and Nyayavatara, because they do not mention at all the former in the traditional account about Siddhasena Divakara. ii) Pt. MALAVANIA informs me that Haribhadra, in his Astaka, quotes the Nyayavatara, 2, by referring to its author as Mahamati. Elsewhere, however Haribhadra speaks plainly about the author of the Sanmati as Divakara and Srutakevalin. iii) There is a commentary of Haribhadra on the Nyaya-pravesa (of Dinnaga) and there is a Tippana of Devabhadra on the Nyayavatara, but the said-to-be existing commentary of Haribhadra on the Nyayavatara has not come to light. The evidence put forth, in this regard, is very much undermined, if critically scrutinised: its granthagra, given by the Brhatsippanaka, namely, 2073 Slokas, is identical with that of the Vivrti (in its printed eidition) of Siddharsi. These Mss. of the Vivrti belong to Pattan, where, as claimed, the Mss. of Haribhadra's commentary are not traced. iv) The Nyayavatara, Nos. 4 and 9, are common with the Saldarsanasanuccaya (No. 56) and Ratnakarandaka (No. 9). Here the question is not so much of chronological priority of one author over the other as that of genuineness of these verses in the respective texts based on Mss. evidence and the context in discussion. If at all these are interpolations, the claim of the Nyayavatara being a Dva gets shaken. v) The opinions of JACOBI and VAIDYA on the age of the Nyayavatara are not fully met with: what is For Personal & Private Use Only

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XXV needed is clear-cut evidence such as the Nya. being quoted by name and a quotation from it being attributed to Divakara by authors or works who or which are definitely earlier than Dharmakirti. Counter opinions to disprove opinions expressed earlier often prove weaker in strength and less acceptable. The earliest author, as far as I know, who specifies the name of Siddhasena Divakara as the author of the Nyayavatara is Santisuri of the 11th century A.D. or so. vi) The anyathanupapannatya characteristic of the Hetu (Nya.22) is attributed to Patrasvami (=Patrakesari) He is earlier than Akalanka and Santaraksita. As yet, as far as I know, no evidence is brought forth to show that this characteristic of the Hetu is earlier than Patrakesari. As a Vadin and Kavi, Siddhasena Diyakara is undoubtedly the author of the Sanmati and most of the Dvatrirnsikas; and his date is to be fixed only in the light of these facts. He is earlier than Haribhadra (c. 750-800 A.D.), Jinadasagaai Mahattara (A.D. 676) and Jinabhadra (c. 609 A.D.); and it is highly probable that he belonged to the Gupta period as a contemporary of Chandragupta (II) Vikramaditya (c. 376-414). Some other Siddhasena, alias Kumudacandra, composed the Kalyanamandira and Cikura-dvatrisika; and the Dva. No. 21, as accepted by all, is the composition of some other Siddhasena. For reasons noted above, the question of the date and authorship of the Nyayavatara has to remain open for further research and investigation. CHARLOTTE KRAUSE has fluently appreciated Siddhasena Divakara as a logician, a politico, a Jaina Sadhu and a court poet; and I feel like quoting her For Personal & Private Use Only

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xxvi somewhat elaborately, though many of her observations are personal appreciation based on her samples from the Guna-vacana-dva, 11, of Siddhasena. Siddhasena's works betray his "devotion to the Jaina faith, and last but not least, the reluctance of the logician to abandon, even for a while, his beloved speciality, logic, in which he keeps indulging even under the influence of poetic inspiration. There he is seen playing with some logical term, which his poetic skill makes scintilate with unexpected meanings; again he is found advocating some logical theory, or dealing a quick feint at a heterodox opponent by a brilliant poetic figure, performing the miracle of making abstract logic blossom into concrete life." "Though a Jaina ascetic, the poet possesses insight into politics, diplomacy and court-life, and is full of humaneness and a humour which often elicits a smile even from the modern reader. Yet he is a devoted Jaina, and takes every occasion, no matter if he has to create it himself, to plead for the doctrines of his religion. This he does with conviction and fervour, yet without fanaticism, for his broadmindedness allows him to utilise ideas of Hindu mythology whenever desirable, and his perfect poetic manners prevent him from transgressing the limits of polite polemics and good taste, even when tackling an opponent." "Being a Jaina Sadhu, and as such plighted to absolute poverty and abstinence from worldly enjoyments, it can only have been the love for his faith and zeal for its aggrandisement which prompted him to compose this secular panegyric, making no secret of his intention to please a royal patron and gain his For Personal & Private Use Only

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xxvii favour, for ends which can only have been pure and selfless." "And yet, his tone betrays that he sincerely loved and admired that royal patron for those unusual qualities of intellect and character on which he so eloquently dwells. Sometimes, as though feeling shy of showing his admiration freely, he disguises eulogy by apparent chiding and teasing, in a form which strikes the reader by its boldness,-obviously the boldness of a confidant and favourite, to whom such liberty was willingly conceded. On the other hand, the poet seems perfectly sure of his success in paying this unusual patron the most subtle compliment that could be thought of, viz., by weaving into nearly every line of this Dvatrimsika the implication that, as a matter of course, his patron is all the time following him into the depths of erudition which he displays, and is able to appreciate the intricacies of poetic and polemic skill to which he treats him." Such a pen-picture of Siddhasena, based on a single Dvatrimsika, should prove an incentive to critical scholars to appreciate the manifold gifts of Siddhasena scattered all over his works. A. N. Upadhye Manasa Gangotrai Mysore: Srutapancami 29-5-1971 For Personal & Private Use Only

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TO Siddhasena Divakara The Great Devotee of Lord Mahavira Whose 2500th Nirvana Mahotsava is being Celebrated Soon. For Personal & Private Use Only

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siddhasena - prazastiH bhaNNai egateNaM amhANaM kammavAya No iTTho / Na yaNo sahAvavAo suakevaliNA jao maNiaM / / 1047 // AyariyasiddhaseNeNa sammaIe paiTThiajaseNaM / dUsamaNisAdivAgarakappattaNao tadakkheNaM / / 1048 / / 1) jagatprasiddha bodhasya vRSabhasyeva nistuSAH / bodhayanti satAM buddhiM siddhasenasya sUktayaH // 30 // * kavayaH siddhasenAdyA vayaM ca kavayo matAH / maNayaH padmarAgAdyA nanu kAco 'pi mecakaH // 39 // pratibhAvizeSadiM sa * pravAdikariyUthAnAM kesarI nayakesaraH / siddhasenakavijayAdvikalpanakharAGkaraH / / 42 // caturarteyaM maiMreMdu jaga tithiM viracisi kavIMdrasamitigeM kavitA - / nutareMnisidarateM siddhasenAcAryar // * kva siddhasenastutayo mahArthA azikSitAlApakalA kva caiSA / For Personal & Private Use Only 2) 3) 4)

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siddhasena -prazastiH tathApi yUthAdhipateH pathasthaH skhaladgatistasya zizurna zocyaH // 3 // 5) udito 'hanmatavyomni siddhsendivaakrH| citraM gobhiH kSitau jahe kavirAjabudhaprabhA // 1) haribhadrasya (paJcavastuke); 2) jinasenasya (harivaMze); 3) jinasenasya (AdipurANe); 4) cAmuNDarAyasya (AdipurANe); 5) hemacandrasya (ayogavyavacchedikAyAm); 6) muniratnasya (amamacaritre). For Personal & Private Use Only

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SIDDHASENA AND HIS WORKS A BIBLIOGRAPHIC SURVEY 1. Mss Recorded Siddhasena, often with the title Divakara and to be distinguished from some other authors of the same name, is traditionally believed to be the author of the Sanmati-prakarana, Nyayavatara and Dvatrimsikas and also of the Kalyanamandira-stotra. The importance and consequent popularity of his works could be easily ascertained from the Mss. of his works, with or without commentaries, available in public libraries which have so far come to light (vide H. D. VELANKAR: Jinaratnakosa, Poona 1944: pp. 422-3, 222-3, p. 183 and pp. 80-1 for the Mss. of the above works respectively.) 2. Editions in Print The available works of Siddhasena have been printed in different editions, with or without commentaries, and in some cases with Introductions etc. They are listed below as far as the library facilities were available to the editor. I Sanmati-prakarana: 1) Sammati-sutram, Pothi edition, folios 28-33, published by Sri-Jaina-dharma-prasaraka-sabha (JDPS), Bhavnagar Sam. 1965 (=1909 A.D.). This contains also the texts of twentyone Dvatrimsikas (folios 1-26) and of the Nyajavatara (f. 27). 2) Ibidem, Part I, with the commentary of Abhayadeva in the Yasovijaya Jaina Granthamala, Benares, Vira Sam. 2436 (=1910 A. D.). 3) Sammati-tarka-prakarana: Ed. by S. SANGHAVI and B. Doshi and published along with the Sanskrit commentary, Tattvabodha-vidhayini or Vadamal:arnava of Abhayadeva by the Puratattva-mandira, Ahmedabad 1924-31. 4) Sanmati-prakarana along with Introduction, Translation and exposition in Gujarati) by S. SANGHAVI and B. Doshi, Sri-Punjabhai Jaina Granthamala, No. 6, Ahmedabad 1932; Second revised ed., Gujarat Vidyapitha, Ahinedabad 1952. For Personal & Private Use Only

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Siddhasena and his Works 5) Sanmati-tarka: English Translation of the above by A. B. ATHAVALE and A. S. GOPANI. Published by Jaina Shwetambara Education Board, Bombay 1939. 6) Sanmati-tattva-sopanam, compiled by Vijayalabdhisuri and published in the Sri-Labdhisurisvara-Jaina-Grantha mala, No. 15, Chhani 1946. It is a compilation (incorporating portions) from the Tattvabodhini of Abhayadeva on the Sammati; and it is intended as a suitable handbook for a better understanding of the matter. 7) Sanmatitarka-Maharnavavatarika by Vijayadarsanasuri, Madras 1956.Available from Shri RATILAL BULAKHIDAS. Svami Narayan Chawl, No. 17, Ahmedabad. It has an Introduction covering the references to the Sanmati by various authors, the sources for the career of Siddhasena and giving some comparative tables of verses common with other authors. 8) Sanmati-prakarana: A Hindi Translation of No. 4, incorporating some revision by Pt. SUKHALALAJI, by S. M. JAIN, Jnanodaya Trust, Ahmedabad 1963. II Nyayavatara: 1) Nyayavatara (-sutra), Text only (See I. 1 above), published in the JDPS, Bhavnagar, 1909 A.D., folios 27 ff. Pothi edition. 2) Pramalaksana of Jinesvara: this is an exposition of the first verse of the Nyayavatara in 405 Sanskrit Karikas along with the svopajna commentary. It is to be assigned to the latter part of the eleventh century of the Vikrama era. Published by the Tattvavivecaka Sabha, Ahmedabad. 3) Nyayavatara, the Earliest Jaina work on pure Logic: Sanskrit Text and Commentary. Edited with Notes and English Translation by S. C. VIDYABHUSAN. Arrah 1915. (It is reprinted here.) 4) Ibidem, with the Vivsti of Siddharsi-gani and the Tippana of Devabhadra (called Rajasekhara by mistake); Published by Hemacandracarya-sabha, Patana 1917. 5) Nya.-sutra: Text with an Introductory Note and Exposition (in Gujarati) by SUKHALALAJI, Jaina Sahitya Samsodhaka, Vol. III, No. 1, pp. 121-47, Ahmedabad Sam. 1983(=1926 A.D.) 6) Nyayavatara with Siddharsi's Tika and Devabhadra's Tippana: Edited with an English Introduction, Notes etc. by P. L. For Personal & Private Use Only

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Siddhasena and his Works *5 VAIDYA. Published by Sri Jaina Svetambara Conference, Bombay 1928. 7) Ibidem: Text and Hindi Bhasanuvada of Siddharsigani's Sanskrit Comm. (used from P. L. VAIDYA's edition noted above) by VIJAYAMURTI, Rayachandra Jaina Sastramala, No. 20, Bombay 1950. 8) Nyayavatara-varttika-vytti: The Text of the Nyayavatara, the Varttika and Vitti of Santyacarya. Edited with Introduction, Notes etc. by D. MALAVANIA, Singhi Jaina Series, No. 20, Bombay 1949. III Dvatrimsad Dvatrimsikas: 1) Dvatrimsikas (along with the Nyayavatara and Sammatisutra): Bare Texts of 21 Dra.s published by JDPS, Pothi Ed., Bhavnagar 1909. 2) Vedavada-dvatrimsika (Dva. 9): Sanskrit Text, Translation and Exposition along with an Introductory note (all in Gujarati) by SUKHALALAJI SANGHAVI. Bharatiya Vidya Granthamala No. 7, Bharatiya Vidya (Hindi) Part III, Bombay 1945. 3) Dvatrissad Dvatrimfikah (Dva. 1): Text and Sanskrit commentary, Kiranavali by name, of Vijayalavanyasuri. Edited by Susilavijayagani, with Bhavartha in Gujarati at the end. Botad (Saurashtra), A.D. 1952. 4) Ibidem (Dva. 2), as above A.D. 1953. 5) Ibidem (Dva. 3), as above, A.D. 1955. 6) Ibidem (Dva. 4), as above, A.D. 1956. 7) Ibidem (Dva. 5), as above, A.D. 1968. 8) Gunavacana-dvatrimsika (Dva. 11): A Contemporary Ode to Candragupta., Edited with English Translation, an Introductory Note and Comparative Notes by H.L. Jain. Madhya Bharati, No. 1, July 1962, Jabalpur University, Jabalpur 1962. 9) Siddhasena-Dvatrimsika (Dva.s 1-5): Hindi Translation only, by Ksu. Siddhasagara, Maujamabad, Jaipur 1970. This Hindi translation appears to follow the Gujarati translation in Nos. 3-7 above. For Personal & Private Use Only

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*6 Siddhasena and his Works IV Kalyanamandira-stotra : 1) Kalyanamandira-stotra: Kavyamala 7, Bombay (4th ed.) 1926. 2) Ibidem in Zwei Jaina Stotras by H. JACOBI, Indische Studien, Vol. XIV, pp. 351-391. Here the Text and German Translation are presented with a critical study of the Stotra in comparison with the Bhaktamara, along with some remarks on grammatical peculiarities. 3) Ibidem with the Sanskrit commentaries of Kanakakusala and Manikyacandra, in the Volume Bhaktamara etc. Devacanda L.P. Series, No. 79, Bombay 132. Here is a Foreword by H. JACOBI in English. 3. Studies etc. by Modern Scholars 1. With the beginning of the operation of Search for Sanskrit Mss. in different parts of India, Siddhasena and some of his works, or some legends about him, attracted the attention of scholars like Th. AUFRECHT, R.G. BHANDARKAR, P. PETERSON etc. BHANDARKAR in his Report for 1883-84 (Bombay 1887) noted Jinasena's reference to Siddhasena and also some biographical details about the latter. PETERSON in his Reports III, IV and V (Bombay 1887, 1894 and 1896) puts together good many details about different Siddhasenas. 2. S.C. VIDYABHUSAN presented the advance proofs of his edition of the Nyayavatara to the International Congress of Orientalists, held at Copenhagen in August 1908. In the Introduction to his edition he describes Siddhasena Divakara as "the first Jaina writer on pure Logic". According to the Vicarc-sara-prakarana of Pradyumnasuri (1000 A.D.), he was a Svetambara. He gives some information about him based on the Prabhavakacarita (viii. 57f.). He puts him as Ksapanaka, one of the nine gems according to the Jyotirvidabharana, to be a contemporary of Vikramaditya of Ujjain A.D. 505 and A.D. 587, a contemporary of Varahamihira. 3. S.C. VIDYABHUSAN: History of the Mediceval School of Indian Logic, Calcutta 1909, pp. 13 ff. Siddhasena Divakara, c. 533 A.D. He is the author of Nyayavatara, a distinct treatise on Jaina logic. His other work is Sammatitarka-sutra. He belonged to the Svetambara sect as mentioned by Pradyumnasuri He is also men For Personal & Private Use Only

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Siddhasena and his Works *7 tioned by Jinasena in his Adipurana, dated 783 A.D. He was a pupil of VIddhavadi, and given the name Kumudacandra at the time of ordination. He had the Linga of Rudra split at Ujjayini in the Mahakala temple by reciting the Kalyana-mandira-stotra. He is believed by Jainas to have converted Vikramaditya to Jainism 470 years after the nirvana of Mahavira, i.e., in 57 B.C. This Vikramaditya is possibly identical with Yasodharmadeva, king of Malwa, who according to Alberuni defeated the Huns at Korur in 533 A.D. This is confirmed by Hwen-thsang. Moreover Varahamihira, one of the nine gems at the court of Vikramaditya, lived between 505 and 587 A.D. Siddhasena is no other than Ksapanaka. Then follows a detailed analysis or exposition of the contents of the Nyayavatara. 4. DAYACHANDRA GOYaliya: Jaina Hitaisi, 1X. 3, pp. 123 ff. Bombay 1913. He deals with Jaina Nyaya (in Hindi) and gives a neat summary of the Nyayavatara. (Only some portions were seen by me. So it cannot be said whether he has mentioned any source of his.) 5. JINAVIJAYA: Jaina Hitaisi, Vol. XII, Bombay 1916. pp. 22f. Siddhasena mentioned by Haribhadra in his Dharmabindu is not a Jaina. But Siddhasena referred to by both Jinasenas is the same as Divakara, a vadin and a poet. He is referred to in the Amoghavstti. He is the author of Sanmati, Stutis, Nyayavatara and Kalyanamandira. The sampradaya never came, in early days, in the way of appreciating the merits of authors of other sampradayas. 6. N. PREMI: Jaina Hitaisi, Vol. 14. Bombay 1920, pp. 102-3. It is pointed out how Vadiraja, in his Parsvanathacarita, refers to Sanmati who wrote a commentary on the Sanmati. He seems to be identical with Sumati of the S. Belgo? inscription who wrote the Sumatisaptaka. 7. JINAVIJAYA: Siddhasena Divakara Aur Svami Samantabhadra, Jaina Hitaisi. Vol. XIV, Bombay 1919; also Jaina Sahitya Samsodhaka, I, i, pp. 6-20, Poona 1920. Siddhasena Divakara and Samantabhadra have been eminent exponents of Pramana sastra of the Jainas in the Svetambara and Digambara traditions respectively. Siddhasena, according to the Jyotirvidabharana, was one of the nine gems of Vikrama's court. Here, more than historical a comparative study of Siddhasena and For Personal & Private Use Only

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Siddhasena and his Works Samantabhadra, and of their abilities would be studied. Following the Buddhist lead, Siddhasena is a pioneer logician who composed the Nyayavatara and Sanmati-prakarana. He stood, with all self-confidence, for bold rationalism not minding his contradiction with the old and established creed. He held the view that it is logical that Kevala-darsana and Jnana are yugapad and not kramasah, and thus came in conflict with the traditional view found in the canon. On this account, he is criticised by Jinabhadra in his Visesavasyakabhasya and by Siddhasena in his commentary on the TattvarthaSutra, I-31. The Digambara view is for Yuga pad and against Kramasah. There is a tradition that Siddhasena wanted to put the entire canon into Sanskrit, and this resulted into his temporary excommunication from the Samgha. Siddhasena has won, however, great recognition allround. Mallavadi is said to have written a mentary on the Sanmati-prakarana. Haribhadra calls him Srutakevalin in his Pancavastu. Siddharsi wrote his comme and Santyacarya his Varttika on the Nyayavatara and Abhayadeva his voluminous commentary on the Sanmati. Devasuri and Hemacandra have respectfully followed him. Digambara authors like Jinasena I in his Harivamsa and Jinasena II in his Adipurana, Akalanka in his Rajavarttika (VIII. i. 17), Laksmibhadra in his Ekantakhandana have respectfully referred to or quoted Siddhasena as an authority. Samantabhadra has the same position in the Digambara literature as that of Siddhasena in the Svetambara one. Samantabhadra has no work in Prakrit like the Sanmati-tarka of Siddhasena. Both had to face the challenge of the Brahmanic allegation that Jainism was nastika. Siddhasena's Dvatrimsikas show his wide study of contemporary Vada. It appears that Samantabhadra flourished a little later than Siddhasena. In the case of both, almost parallel traditional stories of their miraculous powers are narrated. Siddha sena's activities are associated with Malava as well as the South. A verse put in the mouth of Samantabhadra inscribed at S. Belgol indicates that he toured over many parts of India. Samantabhadra shows more perfection in his exposition than that of Siddhasena. His Aptamimamsa is commented upon by Akalanka, Vidyananda and Yasovijaya. Samantabhadra is complimented for his abilities as a poet and For Personal & Private Use Only

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Siddhasena and his Works disputant by both Jinasenas, Vadibhasimha, Subhacandra and Viranandi. Likewise Svetambara authors like Haribhadra, Vadideva, Hemacandra and Malayagiri have referred to and quoted him. Haribhadra has called him Vadimukhya (the svopajna commentary explains the term as Samantabhadra) in his Anekanta-jayapataka quoting a verse bodhatma etc. quoted by Santyacarya in his Pramanakalika and by Vadideva in his Syadvada-ratnakara in the name of Samantabhadra, but not traced in any of his known works. Another verse (nayastava etc.) from the Svayambhu-stotra of Samantabhadra is quoted by Hemacandra (in his Sabdanusasana) and by Malayagiri (in his Avasyakatika) attributing it to (Adya-) stutikara. Thus both Siddhasena and Samantabhadra have won respect both among Svetambaras and Digambaras. *9 8. S.C. VIDYABHUSANA: A History of Indian Logic (Ancient, Mediaeval and Modern Schools), Calcutta 1921, pp. 173 ff. He deals with Siddhasena Divakara alias Ksapanaka, c. 480-550. The details about Siddhasena are given more or less as in his earlier work Indian Logic: Mediaeval School. He adds here that Siddhasena Divakara seems to have been a contemporary of Jinabhadra Gani Ksamasramana (484-588 A.D.) who criticises Dvatrimsad-dvatrimsikas of which the Nyayavatara is a part. Then follows a detailed exposition of the contents of the Nyayavatara. 9. H. JACOBI: Samaraiccakaha, B.I., Calcutta 1925. In the Introduction, p. iii, he assigns Haribhadra to c. 750 A.D. Haribhadra quotes Jinadasa Mahattara without mentioning his name. The latter's Curni on the Nandisutra was finished in 676 A.D. To about the same time belongs Siddhasena Divakara whom Haribhadra quotes: for he uses no doubt, Dharmakirti, though he does not name him. Dharmakirti qualifies pratyaksa only as abhranta and Dharmottara expressedly says bhrantam hy anumanam; while Siddhasena Divakara in his Nyayavatara 5ff. claims abhranta for pratyaksa as well as anumana; similarly he extends the distinction of svartha and parartha, which properly applies to anumana only, to pratyaksa also, ibidem 12 f. Apparently he thought to improve on Dharmakirti by a wholesome generalisation of nice distinctions. Dharmakirti is to be assigned to c. 650 A.D. For Personal & Private Use Only

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*10 Siddhasena and his Works . In this context another observation of JACOBI, in the same Introduction, p. xiii, deserves to be noted. Siddhasena Divakara had written a Nyayavatara which unmistakably presupposes Dharmakirti's Nyayabindu apparently intending to provide the Jainas with a manual of Logics. But it is decidedly inferior to the masterly work of Dharmakirti, which it was designed to supersede; nor had it any lasting success. Haribhadra, however, instead of founding a logical school of the Jainas, induced them, by commenting on Dinnaga, to study the original works of Buddhist Logicians. He apparently appreciated their paramount importance, though he controverted, at great length, some logical propositions of Dharmakirti in his Anekantajayapataka. The interest of the Jainas in Buddhist Logics continued long after his time; we owe to it the preservation of Dharmakirti's Nyayabindu and Dharmottara's Nyayabindu-taka in the original Sanskrit; for the oldest Mss. of these works and of a fragment of a commentary on the latter come from Jaina Bhandars. 10. SUKHALALAJI: Nyayavatara-sutra, Gujarati Intro., Ahmedabad Samv. 1983, pp. 122 f. He controverts the opinion of H. JACOBI by instituting a comparison in details of the three works Nyayapravesa, Nyayavatara and Nyayabindu; and his conclusion is that even if the Nyayavatara is not superior to Nyayabindu it is in no way inferior to it. These three texts are studied putting side by side their outward and internal details. He has also marked out the stages through which the Jaina pramana-mimamsa has developed. si, a i 11. P. L. VAIDYA: Nyayavatara, Bombay 1928, Intro. pp. xi f. Siddhasena Divakara wanted to controvert the Buddhists who had perfected the science of pure logic from the point of view of their religion, and that is why he composed the Nyayavatara. He presents in this manual a polemic against the Buddhists. His claim, thus, to be the first Jaina writer on pure logic is well-founded. As to his style in the Stutis, it is ornate and appears to be post-Kalidasian; the images are characteristic of the age of Kalidasa, Bana and Bhavabhuti. His discussion about Samkhya, Vaisesika etc. give no clue to his age. The doctrines presented are fragmentary; and the few of them mentioned there as belonging to these systems are the common places of the standard works on these systems as known For Personal & Private Use Only

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Siddhasena and his Works *11 to us. His exposition of Buddhism (No. 15) is undoubtedly influenced by ideas peculiar to the Madhyamika-Yogacara school which came into existence in the second if not in the third century of the Christian era. The coinmon verse between the Ratnakarandaka-sra. and Nyayavatara (No. 9) appears to be in its natural place in the former but superfluous in the latter. It is either copied or quoted by Siddhasena, or an interpolation in the Nyayavatara. The theory of interpolation is more acceptable. The date of Siddhasena fluctuates between the 1st century B.C. and 7th century A.D. JINAVIJAYAJI assigns him to the 1st century of the V.-era. Likewise is the view of M. B. JHAVERI on the ground that Siddhasena is mentioned in the Jainendra Vyakarana (c. 482 A.D.) and the Samkhya and Vaisesika views in the Dia.s are different from those of Isvaraklsna and the Vaisesika system. This cannot be accepted. There is something wrong about the proposed date of Mallavadi, for this very Mallavadi wrote a Tippana on the Nyayabindu-tika of Dharmottara (about 837-47 A.D.) of which a palm-leaf Ms. in the Pattan Bhandar is dated 1174. JINAVIJAYAJI accepts for Jinabhadra the traditional date 588 A.D. and puts Divakara earlier than him. On the other hand it can be even argued that Siddhasena advocates his views against the apologetic position taken by Jinabhadra. Dr. S. C. Vidyabhusan identifies Siddhasena with Ksapanaka, one of the nine gems in the court of Vikramaditya. According to him, he belonged to the Svetambara sect and is mentioned by Pradyumnasuri (c. 980 A.D.) as well as by Jinasena in his Adipurana (dated 783 A.D.). To identify Siddhasena with Ksapanaka and to say that he was Svetambara would be a weak position. Ksapanaka means a Digambara and Digambara Pattavalis duly mention Siddhasena Divakara. Jacobi's arguments are quite cogent that Siddha sena adopts the expressions of Dharmakirti. The Nyayavatara 6-7 contain the favourite view of the Yogacara school and unmistakably presuppose Dharmakirti and the later phase of the Yogacara school. Siddhasena must have flourished between Dharmakirti (635-50 A.D.) and Haribhadra (c. 750 A.D.) and therefore he might be assigned to c. 700 A.D. This is corroborated by the fact that there have been no For Personal & Private Use Only

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Siddhasena and his Works commentaries on the Nyayavatara before that of Siddharsi (A.D. 906). The title Nyayavatara seems to have been suggested by similar manuals like the Nyayapravesa of Dinnaga and Nyayabindu of Dharamakirti. Many expressions and contexts in the Nyayavatara can be justified and better interpreted only by presuming that Siddhasena has before him the works of Dharmakirti (see the Notes). *12 12. SUKHALALAJI and BECHARDAS Sanmati-tarka and its Importance (in Gujarati) (Jaina, Silver Jubilee Number, Samvat 1985, Bhavnagar, pp. 109-121). It is the Jaina scriptures and their study that have kept Jainism alive. The Sanmati has been valued like the Agama. What Nemicandrasuri says in his Pravacanasaroddhara about it and its author deserves special attention. In the comm. on the Jitakalpacurni great praise is lavished on the Sanmati. Likewise Yasovijaya, Srimad Rajachandra and Atmaramaji are highly attached to it. The term Sanmati, in the title Sanmati-tarka, refers to the name of Mahavira, and hence obviously indicates the greatness of this work. The Sanmati-tarka (St) is composed in Prakrit, has three divisions (kanda), is composed in Aryas (54+43+70=167); and thus externally bears a good comparison with the Pravacanasara (Ps) of Kundakunda which has three Srutaskandhas and is composed in Prakrit Aryas (92+108+75=275). Ps devotes a section to caritra which is not touched in St. St devotes a kanda to the discussion of Nayas which the Ps does not cover at all. Ps has a concise reference to Saptabhangi which is dealt with in details in St. The catching discussion about Subha-, Asubha- and Suddha-bhavas of the Ps is not found in St. Both the works deal with jnana and jneya, but there is obvious difference between the two. Ps explains pratyaksa and paroksa as accepted in Jainism and the traditional view about jnana of the Jainas, rather isolated from that in other systems. The St, however, adopts a different approach by reviewing and critcising contemporary theories about jnana and by establishing its point of view, namely, that there is no difference between Kevala-darsana and -jnana logically pointing out fallacies in other views. Ps. describes six Dravyas in the traditional canonical way: this has no place in St. All that St presents is the nature of Jneya from the Jaina point of view. For Personal & Private Use Only

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Siddhasena and his Works *13 The style of Ps is essentially canonical (agamika), with very little of logician's touch, while St is basically turkika. Divakara applies rationalistic and logical tests in a rigorous manner whatever may be the topic under discussion. The Ps, in the canonical manner, expounds the doctrines and also gives (didactic) sermons: one feels, while attending to it, that one is hearing doctrinal-didactic sermons of a great Nirgrantha in a temple-upasraya. The St has no sermons: it presents a flowing yet logically rigorous exposition of Jaina principles at the hands of a gifted logician. Though both Ps and St elucidate Jaina philosophy and dogmatics, the former propounds one sect of Jainism while the latter expounds and systematises Jainism as a whole. The code of morality in Ps has the Digambara school in view while St has no special school in view, but propounds and systematically presents the doctrines of Mahavira according to strict logic. To understand the currents of thought or challenges contemporary with Siddhasena, it is necessary to take into account a number of ancient Buddhist and Vedic texts. Kundakunda, the author of Ps, shows, in a general way, the influence of Sankhya, Vaisesika and Buddhist schools of thought. Divakara shows, in addition to the above, deep and extensive influence of Nyaya, Veda, Upanisads and contemporary schools of thought. And this is obvious from Siddhasena's Sanmati, Dvatrissikas etc. i) But for the difference in language and of the school of thought, both the Sanmati and the Samkhya-karika of Isvaraklsna are composed in the same metre and have the same pattern of treatment of their respective schools. ii) Comparing the Buddhistic Madhyamaka-karika of Nagarjuna (of Sunyavada) and Vimsiku and Trimsika of Vasubandhu (of Vijnanavada) with the works of Divakara mutual influence is necessarily accepted. iii) The study of Vaisesika-sutras and Nyava-darsana has specially inspired Divakara in composing the Sanmati. Though there is difference of language and form (prose and verse), pure logical approach is common to them. It appears that Divakara had possibly two objects in composing St.: i) to provoke thoughtfulness and develop understanding on the strength of logic in one's Sampradaya, and ii) to secure respectability for the basic principles of Jainism among the learned of the nonJaina schools. 18 For Personal & Private Use Only

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N *14 Siddhasena and his Works The Jaina Nirgranthas were devoted to knowledge and renunciation, and their self-reliance was exemplary. But soon they got themselves steeped into the orthodoxy of broad principles and customs. The majority of the followers of the Agamas were devoted more to their words. Instead of adjusting the comprehensiveness of principles of Mahavira to the changing times and localities, they were upset by new environments and became intolerant of new ideas and practices. The special strength of the Sramana Samgha was used more to the preservation of the age-old than to the comprehension and adjustment of the basic principles for facing fresh challenges of the times. This was intolerable to Divakara. He could see that the noble and profound principles of Mahavira were quite comprehensive and capable of wider application. It is deep study, logical interpretation and wide intellectual approach that were needed. Divakara had grasped by his intellectual gifts the profundity of Mahavira's doctrines, but other Sramanas were not ready to hear his interpretations. They misrepresented him by saying that he was disrespecting the words of Tirthakaras by preaching what was not said in the ancient Sutras. Divakara made it plain that those who were making a distinction between Kevala-darsana and -jnana were not diving deep into the meaning of the Sutras intelligently and logically. Correct understanding of the Sutras, he added, was itself Samyag-darsana. A proper understanding of the context and judicious application of the Nayas were necessary. Mere study of the text of the Sutras was not enough, but a thorough and deep understanding of their meaning was needed. These observations of Divakara show that he was out to enkindle deeper understanding of the Sutras in the Sramana Samgha. Further, Divakara wanted the non-Jaina scholars to understand better the Jaina principles and to meet correctly their attack on the latter. Among the principles of Naya, Jnana and Jneya explained in the Sanmati-t, his exposition of Naya and Jneya clearly brings out the analysis of Nayas in such a way that all the schools of philosophy are shown to be partial attempts to understand reality and in a way accommodated in the pattern of Nayas. Many have laughed at Anekanta without understanding it, but he declared that Anekanta stands triumphant without which all vyavahara is fruitless. On a closer study, it appears that Divakara was the first to put For Personal & Private Use Only

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Siddhasena and his Works *15 forth comprehensively a rational and logical exposition of Naya and Anekanta-vada. The Apatamimamsa of Samantabhadra and Anekanta-jayapataka of Haribhadra etc. are subsequent attempts. The greatness of a hero and of a man of letters gets glorified even outside his circle or parampara. Digambara authors like Jinasena in his Harivamsa-purana, Jinasena (II) in his Adipurana, Anantavirya in his commentary on the Siddhiviniscaya and Laksmibhadra etc. have given high position to Divakara whose works have not been in any way less authoritative. Akalanka quotes a famous verse of Divakara in his Tattvartha-Rujavarttika and Vidyananda (alias Patrakesari) substantiates his Varttikas in his Slokavarttika by quoting Gathas from the Sanmati as an authority. Nor has Anantavirya ignored the Gathas of the Sanmati in his commentary. It seems further as if the Laghiyastrayam of Akalanka is a replica or reflection of the Sanmati. Though Divakara's influence is seen allround, it is rather striking that no one has written anything by way of commentary on his works other than the Sanmati and Nyayavatara. May be that the rigorously logical scrutiny of Siddhasena was so upsetting, or his gifted scholarship was so awe-striking that his important Dratrissikas came to be neglected, howsoever greeted he might have been for his learning. It appears that very few read them. That is why even the twentyone of them now available are so corrupt that it would involve great labour to restore them correctly. Divakara's works available today are the Sanmati, 21 Dvatrimsikas, Nyayavatara and Kalyanamandira. The Sanmati differs from others in its language and contents; it is in Prakrit, while all others are in Sanskrit. As to the Dva.s, each one deals with a different topic. Some of the opening ones are poetical hymns in praise of Mahavira; many of them are expositions of non-Jaina Darsanas; and one of them deals with the art and technique of disputation. The Nyayavatara deals with Jaina Nyaya, while the Kalyanamandira is a Stuti of Parsvanatha. Haribhadra and Madhyacarya seem to have been inspired by the Dva.s to study different Indian systems of philosophy or Darsanas. If the Sanmati primarily deals with Jaina philosophy, the Dva.s cover various Indian philosophical schools. Siddhasena's command over Sanskrit and his poetic talents are remarkable. He shows deep study and sharp intellect. He is a fear For Personal & Private Use Only

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*16 Siddhasena and his Works less critic, straightforward and partial for quality or virtue. He expended his gifts and energy for enhancing the greatness of Mahavira's creed. Both the Pravacanasara and Sanmati-tarka are equally important; but if one of them is to be chosen for study, preference will have to be given to the latter. The verses in St are more attractive, but side by side the study of Ps cannot be avoided. In spite of the importance of St, if Ps is more popular in the courses of study, the reasons are obvious. The Ps presents principles of Jainism according to the ancient pattern, while St has a novel exposition of the same. Those who could not tolerate 'modernity' lost the advantage of the study of St. Secondly, the commentaries on Ps were not elaborate like available Tika on St which is very important but not easily understood by the general reader. Thirdly, Ps (text with comm.) is translated into both ancient and modern languages for the benefit of readers; but St has not been subjected to any such accessories of study. Yasovijaya has stressed in his Dravya-guna-paryaya Rasa that the study of Dravyanuyoga and understanding of Niscaya-caritra are more important than rituals, but such appeals have never induced monks to study works like the Sanmati. The St, if duly translated, might find place even in University courses. The earlier commentaries of Mallavadi and Sumati on St are not available: the only commentary available now is that of Abhayadeva. Whether Siddhasena himself, like Akalanka, wrote a short commentary is a matter of investigation. Abhayadeva's commentary is too exhaustive: beyond explaining St, it has become a treatise by itself. It extends over 25000 Granthas. It presents a comprehensive survey of various Darsanas with a view to establishing the Anekantavada: that seems to be its objective which is more than fulfilled. The work is bigger than Tattvasamgraha, Prameya-kamala-martanda and Nayacakra; and it is written in an attractive style. Eminent Jaina authors, from Siddhasena to Yasovijaya, have enriched the literary heritage of Gujarat which possesses enviable Jnanabhandaras of Jainas in places like Pattan etc. They contain many nonJaina works of significance as well. (Details of the edition of the Sanmati published by the Gujarat Vidyapitha are given). Then some verses from the Stutis are given along with their exposition in For Personal & Private Use Only

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Siddhasena and his Works *17 Gujarati (I. 4-6, 12-3, 15, 18, 26-7; II. 13, 19; IV. 3-4, 15; VI. 5, 8, 16). Likewise the Gujarati exposition and the text of Vadopanisaddva (1, 7, 8, 21, 26-29, 32), Vada-dva (1-5, 7-13, 15-21, 24-6) and Nyaya-dra (1, 7, 16, 28-9, 31) are given. 13. H. JACOBI: Foreword to the edition of the Bhaktamar Kalyanamandir etc. Bombay, 1932. JACOBI refers to his earlier edition and German translation of the two Stotras, Bhaktamara and Kalyanamandira, prepared by him in 1876. There is no reason to change the earlier opinions which, in fact, are confirmed, he claims, by the views of other scholars. Jaina Hymnology is a rather extensive branch of their literature. It is found in Sanskrit, Prakrit, Apabhramsa and modern Indian Languages in a great variety of style. The Bhaktamara of Manatunga holds an important position. It is written in the flowing style of classical Sanskrit poetry and avoids "laboured conceits and verbal artifices. It has also a character of prayer for help in the dangers and trials under which men suffer. That is how it has caught the heart of the faithful. The Kalyanamandira of Kumudacandra is a counterpart of the Bhaktamara. The similarities are manifold, in the number of the verses, in the form of the metre and also in the contents. The Bhaktamara had originally 43 verses, No. 39 having been added later. But this addition was made even before the Kalyanamandira came to be composed in imitation of it. It is agreed that the Kalyanamandira has imitated the Bhaktamara. Both of them are current amongst Svetambaras and Digambaras. If we recapitulate the Svetambara sources about the Bhaktamara, Manatunga is put as a contemporary of Sriharsa possibly identical with Harsa vardhana (606-47 A.D.). but his place is wrongly mentioned. Elsewhere alongwith Bana Manatunga is put at the time of Bhoja of Dhara. This is chronologically impossible. Manatunga is put as a contemporary of Mayura and Bana and a good deal of miraculous story has surrounded them which appears to have influenced the Jaina legend as well. There is hardly any historical evidence to put Bana, Mayura and Manatunga together. Then there are Pattavalis and Gurvavalis : the approximate dates which they give for Manatunga range from 300 to 1050 A.D. Unless there is a For Personal & Private Use Only

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*18 Siddhasena and his Works quotation from or allusion to the Bhaktamara or Bhayahara in earlier literature, all that may be ascertained certainly is that about the end of the 13th century A. D. Manatunga was already regarded as an ancient teacher. Our information about the Kalyanamandira is very scanty. It is composed in imitation of Bhaktamara. The name mentioned at the end is Kumudacandra like that of Manatunga in the Bhaktamara. It is open to grave doubts that Kumudacandra was another name to Siddhasena Divakara, because nowhere in other works of Siddhasena, Kumudacandra is mentioned. It is, therefore, almost certain that Kumudacandra should not be identified with Siddhasena. This Kumudacandra has to be distinguished from another who was vanquished by the Svetambara Devasuri in 1125 A. D. There is no record to show that even this Kumudacandra composed the Kalyanamandira. Kalyanamandira shows certain grammatical irregularities noticed here. As to the age of Siddhasena, reference may be made to the Introduction of the Samaraiccakaha (Page 3, notes). 14. M. D. DESAI: Jaina Sahityano Samksipta Itihasa in Gujarati Bombay 1933, pp. 107-122, paragraphs 152-172. The following topics about Siddhasena are covered: Nyaya prior to Siddhasena; An eminent logician and pioneer of the Jaina Nyaya; His Sammatitarka, a great Nyaya work; A gifted and independent thinker; His 32 Dvatrimsikas; A Darsanika; Not a Saiddhantika, but a Tarkika; Respected by Digambaras; His high status among the Svetambaras; His other works; His biography and legends; Sanskirt and Prakrit; An original author. 15. RATANLAL SANGHAVI: Siddhasena Divakara, Anekanta II, pp. 493 ff. Delhi 1939. It is an essay on Siddhasena dealing with his contribution to literature, his various works, his praise by other authors, legends about him, selected verses from his works, his commentators. 16. SUKHALALAJI: Pratibhamurti Siddha sena Divakara (in Hindi) Bharatiya Vidya, III.i.pp.9-20, Bombay 1945. Indian philosophy is basically spiritualistic, aiming at selfpurification; so in its earliest phase logic and disputation were not so important. Sectarian differences gave prominence to For Personal & Private Use Only

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Siddhasena and his Works *19 logical controversies ; so tarka-vidya gradually got a stronghold in various systems including Jainism. It appears that it played an important role in Jainism only after the 5th century of the Vikrama era along with adoption of Sanskrit language. Siddhasena, so far known, is the pioneer of the movement. He is associated with Vikrama of Ujjain; he belongs to the 5th-6th century of the V.-era; and this Vikrama might have been either Chandragupta II, or his grandson Skandagupta. Tradition is consistent that Siddhasena was a Brahmin by birth, and his courageous proposal to put the ancient Jaina Prakrit works into Sanskrit seems due to his basic training and aptitude. His available works thoroughly bear witness to his intellectual gifts and deep learning as a poet, logician and philosopher. Siddhasena's poetry reminds one of Asvaghosa, Kalidasa and others. For instance, one can compare the description of the mood of women on the occasion of wedding: Buddhacarita, VIII.20-22; Kumarasambhava, VII.56,59,62; and Dvatrissika, V.10-12. Besides his 21 Dva.s in Sanskrit, so far available, his Sanmati-prakarana, in Prakrit, is the first Jaina work to establish Jaina doctrines on logical basis, and it has been followed by subsequent Svetainbara and Digambara authors. The first five and the 11th Dva.s are hymns of praise, glorifying respectively Mahavira and some victorious king. These hymns of praise remind us of the Adhyardha-sataka of Matoceta, the Buddhist Stutikara who was a contemporary of Asvaghosa and the Catuhasataka of Aryadeva who flourished subsequently. Siddha sena is the first Sanskrit Stutikara, and what Hemacandra says (kva Siddhasona etc.) is quite true. Samantabhadra's Svayambhu-stotra, a captivating prayer, and Yuktyanusasana are philosophical hymns and seem to imitate Siddhasena's works. Hemacandra has imitated them in his Dva.s. Hemacandra's Sutra anu-Siddhasenam kavayah, in his grammar, compliments Siddhasena as the foremost poet. Some poetic verses from Siddhasena's Stutis may be illustrated here. The opening stanzas, I.1-3, contain Virodhalamkara in the For Personal & Private Use Only

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*20 Siddhasena and his Works Upanisadic style and terminology; II.23 is marked with Virodhabhasa in Sankhya terms; III.8 shows the preeminence of Mahavira by reconciling various karana-vadas of the Svetasvatara Upanisad; IV.3 holds up Mahavira even above Indra and Surya ; IV.7 well puts how Mahavira, without any conventional study, has become an Acarya for the whole world; IV.15 rightly compares Mahavira with the ocean, a typical basis of Anekanta; IV.26 presents the Jaina concept of Atman through Vibhavana and Visesokti; XI.13 is a typical illustration of the glorification of a brave and victorious monarch. Some of the utterances of Siddhasena hold him up as the foremost (adya) Jaina disputant (vadi), philosopher and cyclopaedist of Darsanas. If the Vadopanisad, VII, describes the code of disputation, elsewhere, VIII, he has made a good fun of it. He has well brought out the inherent compatibility between adhyatma and vada, adept as he was in both. Two dogs, fighting over a piece of flesh, may perhaps become friendly, but never can two disputants be friends (VIII.1). Sreyomarga and Vadamarga are two poles apart (VIII.7). Siddhasena seems to be the first to present a factual survey of various Indian Darsanas. Haribhadra in his Saddarsanasamuccaya and Madhavacarya in his Sarvadarsana-samgraha have developed the same idea. Among the available Dva.s only Nyaya, Vaisesika, Sankhya, Bauddha, Ajivika and Jaina (in more than one) systems are covered. Any scholar would be struck with wonder at his criticism of traditionalism (puratanatva) and exposition of Vedanta in two chapters. The survey and presentation of details are unique, and even a Vedantic scholar would feel immensly interested in them. Siddhasena hits hard at the vanity of pretended and vocal scholarship (VI.1), at blind toleration of contradictions in what is inherited (VI.3-4) out of respect for puratana (VI.5; cf. Kalidasa : Malavikagnimitra). His challenge to blind faith and inherited orthodoxy full of inconsistency (VI.7-8) is quite characteristic; and he appeals to reason to value what is worthy (VI.28). His Vedavada-dva (which is fully reproduced here) is a remarkable piece exposing Dvaita-Samkhya and Vedanta, and in fact, presenting Jaina principles in Upanisadic terminology. To under For Personal & Private Use Only

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Siddhasena and his Works *21 stand this, what is needed is deeper comprehension of the basic ideas behind different terminology. 17. SUKHALALAJI SANGHAVI: Sri-Siddhasena Divakarano Samayano Prasna (in Gujarati) Bharatiya Vidya (Hindi), pp. 152 f., Part III, Bombay 1945. Now the date of Jinabhadragani Ksa masramana is definitely fixed by Muni JINAVIJAYAJI as Vikrama Sam. 666 when the V.-bhasya was completed at Valabhi. Jinabhadra in this Bhasya and in his Visesanavati has reviewed the Upayogabhedavada of Siddhasena and Upayogayauga padya-vada of Mallavadi who wrote a commentary on the Sanmati. So Siddhasena is earlier than Mallavadi and far earlier than Jinabhadra. So Siddhasena is to be assigned to the 5th century of the V. era. This is further confirmed by Pujyapada Devanandi, who, in the vetteh Siddhasenasya, refers to an opinion of Siddhasena actually illustrated by the form vidrate in the Dva, IX.22. Further Pujyapada quotes in his Sarvarthasiddhi, VII.13, a line from the Dva, III.16. Any way Siddhasena belongs to the 5th century of the Vikrama era either as a predecessor or senior contemporary of Pujyapada. 18. H. R. KAPADIA: Anekantajayapataka, Vol. II, Baroda 1947. Introduction pp. 98 ff. Haribhadra refers to Siddhasena and his Sammaipayarana in his Anekantajayapataka as well as in his Pamcavatthuya (vy. 1047-8). calling him a Suyakevali. Jinadasa gani (c. 676 A.D.). refers to him thrice in his Nisihavisehacunni. Siddha sena must have flourished before him at least 150 years. latest in the 6th century A.D. Further it appears that Siddhasena is anterior to Samantabhadra, the author of Aptamimamsa. According to the Bhadresvara's Kathavali, Siddhasena was a pupil of VIddhavadi; he moved about from Ujjain to Paithan including Baroach as well; he proposed the translation of the Agamas into Sanskrit; he preferred reason to scriptural authority; he believed that kevala-darsana and -jnana were identical; he included Naigama under Samgraha; the Jainendra Vyakarana of Pujyapada refers to him; and the following works are attributed to him: i) Thirty two Dva.s of which 22 are available. A verse from the Stutis, nayastava etc. is quoted by Abhayadeva; and a verse quoted by For Personal & Private Use Only

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*22 Siddhasena and his Works Hemacandra may be from his missing Dra. Udaya sagara of the 16th century has a comm. on 'Dva. 21 and Siddharsi on the Nyayavatara. Siddhasenagaai quoted a verse from his Pramanadvatrimsika in his commentary on the Tattvarthasutra. Siddhasena mentions his name in the Dva.s 5 and 21, in verse 31. ii) Kalyanamandirastotra in 44 Sanskrit verses. iii) Sai mai-payarana in three sections. A Gaccha of Siddhasena Divakara flourished in Sam. 1086. Ugraditya in his Kalyanakaraka refers to Siddhasena as a pacifier of planets and poison. 19. Charlotte KRAUSE: Siddhasena and Vikramaditya in the Vikrama Volume (English), pp. 213-80, Scindia Oriental Institute, Ujjain 1948. Vikramaditya, the Sakari and Samvatsara-pravartaka, mentioned in Jaina literature as a Sravaka king, is a historical person; and according to Gurvavalis his Samvat started 470 years after Mahavira's Nirvana and 135 years prior to the commencement of the Salivahana era. Siddhasena Divakara, the Jaina logician and lyric poet, is associated with him. 1. The Jyotirvidabharana refers to Ksapanaka among the nine gems in the court of Vikramaditya; he is a Jaina monk (ksapanaka), possibly Srutasena alias Siddhasena ; an astronomerauthor of this name is mentioned by Varahamihira. 2f. The Jaina Prabandhas and Kathanakas (mostly after 1200 A.D.) record various tales (they are succinctly enumerated in summaries) about the connection between Vikramaditya and Siddhasena. They may be used for settling the whereabouts of Siddhasena Divakara. Some questions of anachronism and inconsistencies arise (as enumerated here: was he the son of the Purohita of Vikramaditya of Ujjain or was he the KarnatabhattaDivakara who migrated from the South?) while coordinating the different sources. The task of neatly revealing the kernel seems hopeless in view of the inadequacy of the expedients so far available. 4. Excluding all references posterior to 850 A.D. the following material is relevant for fixing Siddhasena's time. Jinasena (in his Adipurana, c. 840) praises Siddhasena as a victorious disputant; Virasena quotes in his Dhavala comm., 816 A.D.) the Sammaisutta; Jinasena (in his Harivamsapurana, 783 A. D.) For Personal & Private Use Only

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Siddhasena and his Works *23 compliments his suktayah; Haribhadra (Pancavastuka between 650 and 777 A.D.) refers to his famous Sanmati-tarka and to his being Divakara, and further in his Anekantajaya-pataka). speaks of a Vitti (not available) to Sanmati-tarka composed by Mallavadin (c. 5th century of the Vikrama era) who wrote annotations to Dharmottara's commentary on Dharmakirti's Nyayabindu; Jinadasagani (in his Curni to the Nisitha-sutra 676 A. D.) has two references to the Sanmati and one to the miraculous powers of Siddhasenacarya ; Jinabhadragani (Visesavasyakabhasya, 611 A.D.) discusses the main doctrines of Siddhasena; sivakoti's Ratnamala (of doubtful date) mentions Bhattaraka Siddhasena as prior to Samantabhadra, as in some Svetambara Pattavalis; Pujyapada (in his Jainendra-Vyakorana, c. 450 A. D.) refers to Siddhasena along with Bhutabali, Prabhacandra, Samantabhadra and other ancient Jaina authors; and lastly Varahamihira's Byhajjataka (c. 505 A. D.) mentions an astronomer-author Siddha sena. All this shows that Siddhasena flourished earlier than 450 A.D. Siddhasena is acclaimed as an authority by both the Digambara and Svetambara authors. It is only the internal evidence that has led the editors of the Sanmati to decide that he cannot have been a Digambara. According to an inscription on a statue at Jaisalmer, Siddhasena belonged to Nagendrakula which is not consistent with the statement of the Prabandhas that he is assigned to Vidyadhara-vassa or-gaccha which is to be understood possibly as Vidyadhara Sakha. H. JACOBI and P. L. VAIDYA inferred from the use of the term bhranta used by Siddhasena that he is following Dharmakirti and therefore assigned him to the second half of the 7th century A.D. This and MUKTHAR's argument that Siddhasena adopts a verse from the Ratnakarandaka are refuted by SANGHAVIDOSHI who assign him to the 5th century of the Vikrama era, in the Gupta period. SANGHAVI confirms his earlier view (in the light of Jinabhadra's definite date) of the 5th century A. D. in supersession of Malavania's opinion to assign him to the 6th or 7th century A. D. The terminus ante quem for Siddhasena's time is c. 450 A. D., but the terminus a quo is still open, because of "the method hitherto resorted to, namely, by drawing conclusions from the dates of heterodox works which happen to contain For Personal & Private Use Only

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*24 Siddhasena and his Works technical terms or doctrines criticised by Siddhasena. For in view of the vast literature, which, though testified to have existed, is no longer available, it must be admitted that our knowledge of early Indian philosophy is relatively limited. It is therefore unsafe to state on the basis of the chance-remains available whether, in an individual case, a term or a doctrine appears in a certain work for the first time, or whether it represents one of the later links in the chain of Guru-parampara lost to our view.' 5. The Gunavacana-dvatrimsika, the 11th of the 21 or 22 available Dva.s is an isolated example of secular panegyrical poetry in the midst of those a great part of which are in fact hymns in praise of Mahavira, some of which mostly contain refutations of heterodox philosophical systems or expositions of certain aspects of Jaina philosophy and some of which deal with the rules of disputation and controversy. Unlike those addressed to Mahavira this eleventh one has in view a royal patron who is revealed as such a unique personality, standing out in bold relief against the back-ground of warfare, empire-building and ingenious rule that, with the help of contemporaneous literature, even a modern reader can guess who he was and thus infer when Siddhasena lived. This eulogy contains graceful poetic figures as well as a small attack on the system of Vaigesika philosophy achieved with the help of occasional paranomasia. The text of this Dva. is edited here with various readings from two Mss. added in the footnotes which record also the names of metres of each verse. Then follows a studied translation in English. The literary qualities of the hymn, the poetic abilities of the author and his sense of admiration towards the patron are not only indicated but also expressed in catching terms (which deserve to be reproduced in estimating Siddhasena in different contexts). 6. The royal patron must have been an outstanding personality, likely to have left the imprint of his genius on the history of his times. The Dva.s have a number of ideas and expressions common with the works of Kalidasa with whom, therefore, Siddhasena's contemporaneousness cannot be ruled out: Siddhasena's style and diction agree with Gupta Prasastis (enumerated and illustrated in details); so like Kalidasa, Siddhasena also For Personal & Private Use Only

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Siddhasena and his Works *25 might belong to the Gupta period. The patron's qualities of head and heart are typical features of the Gupta age; so Siddhasena's patron may have been one of the Gupta rulers of India's Golden Age. 7. Putting together from the hymn the patron's features about his position and career, his personality etc. (details are exhaustively listed), he could not have been Chandragupta I, or Skandagupta, or even Kumaragupta in view of some of the hints. Despite some temptation, it could not be even Harigupta mentioned in the Kuvalayamala. The choice lies between Samudragupta and Chandragupta II in view of their great traits reflected in the hymns. 8. Then there are some other considerations (duly elaborated by the writer) which seem to indicate that Siddhasena had more in view Samudragupta (close parallels from Harisena's Prasasti noted) than Chandragupta II. It may be that Siddhasena wrote this hymn during the concluding career of Samudragupta when Chandragupta was, in the prime of youth. He must have lived down into the reign of Chandragupta II (c. 376-414) at whose court he was equally conspicuous. Siddhasena's zeal for Sanskrit is quite in tune with the spirit of the Gupta period. The title Vikramaditya was also borne by Chandragupta. 20. JUGALKISHORE MUKTHAR: Sanmati Siddhasenanka, Anekanta, IX. 11-2, December 1948; reprinted in the Introduction of the Puratana-Jaina-Vakya-suce, Delhi 1950; included in his Jaina Sahitya aura Itihasapara Visada-prakasa, Part I, Delhi 1956; its English Translation (by A. N. UPADHYE), under the title Sanmati-sutra and Siddhasena, published by Vira sewamandira Trust, Delhi 1965. : The Sanmati-sutra is equally authoritative for Digambaras and Svetambaras. Sanmati, a name of Mahavira, so the title Sammai-sutta (=Sanmati-sutra) is more appropriate than S-prakarana or S-tarka. Candrasuri, in his comm. on the Jitakalpa-curni refers to Sanmati and Siddhi-viniscaya as important works on Jainism. Of the three Kandas, in which the Sanmati is divided, the first is called Nayakanda, because it deals with primary Nayas, Dravyarthika and Paryayarthika. The Second is called Jivakanna, which, according to Pt. SUKHALALAJI etc. For Personal & Private Use Only

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Siddhasena and his Works should be better called Jnanakanda. There is, however, discussion about Jiva in it. The Third Kanda has no title. Dr. P. L. VAIDYA suggests Anekantavada-kanda for it; it can have some such name Samanya-visesa-kanda or Dravya-paryaya-kanda; Pt. SUKHALALAJI etc. would suggest Jneya-kanda, bringing their correspondence with the chapters of the Pravacanasara. *26 The total number of Gathas in the Sanmati is (54+43+70=) 167, but the last Gatha jena etc. is considered praksipta, because it is not commented upon by Abhayadeva. This Gatha, however, is worthy of Siddhasena in view of its style and contents; and it is a suitable mangalanka. A Digambara author Sumati (=Sanmati) had written a Vivrti (mentioned by Vadiraja in his Parsvanathacarita, A.D. 1025); likewise Mallavadi as mentioned by Haribhadra, Yasovijaya) also had written a Tika on the Sanmati, but these have not come down to us. As to the subject matter of the Sanmati-sutra, it deals with the Dravyarthika (samanya) and Paryayarthika-naya (visessa), which are distinct points of view: one, ignoring the other, is erroneous. Every Naya can become right or wrong, depending on its application; but taken exclusively, it cannot fully explain the concepts of samsara, sukha, bandha etc. This Nayavada may be parisuddha or otherwise, if it does not encroach on the scope of others or if it insists on its being correct exclusively. Then are listed heretical views and systems which claim exclusive authoritativeness. The Jaina system or account of its Syadvada stands for a tolerant and balanced point of view: in fact, samanvaya or intellectual tolerance is its basic and guiding (niyamaka) principle and not opposition or refutation for its own sake; and that is why the various heretical creeds forgetting their mutual opposition get accommodated therein. What Jinasasana stands for is suitably explained in this work which really achieves Prabhavana as defined by Samantabhadra. The study of Nayas is a part and parcel of Anekantavada which is characteristically described by Amrtacandra. As attested by Virasena and Haribhadra, Siddhasena is the author of the Sanmati. Excepting the Siddham in the first Gatha of the Sanmati, which might stand for him by slesa, Siddhasena gives no information about himself. Even in the Dva.s and For Personal & Private Use Only

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Siddhasena and his Works *27 Nyayavatara, which are insisted upon as his works, there are no biographical details. No clear-cut evidence is put forth to show that "all these works belong to one and the same Siddhasena. According to Digambara and Svetambara lietarary traditions there are a number of works, such as, 1) Jitckalpa-curni; 2) Tattvarthadhigama-tika; 3) Pravacanasaroddhara-vstti; 4) Ekavinsati-sthana-prakarana; 5) Sakrastava and some others no more available now; 6) Byhat-saddarsana-samuccaya; 7) Visograsamanavidhi (a treatise on inedicine); 8) Nitisara-purana are attributed to him. Besides these works, i) Dvatrimsad Dvatrimsika; ii) Sanmati-sutra; iii) Nyayavatara; and iv) Kalyanamandira are put to his credit. According to Dig. tradition, Kumudacandra is the author of the Kalyanamandira, but according to the Prabhavaka-carita (Sam. 1334) of Prabhacandra, Kumudacandra is another name of Siddhasena Divakara. But a couple of earlier Prabhandhas do not mention this. Merutunga (V. S. 1361) and Jinakalpasuri (V. S. 1405) do not give Kumudacandra as a name of Siddhasena. The Prabandhakosa (V. S. 1405) of Rajasekhara mentions Kumudacandra as the name of Siddhasena but attributes to him Parsvanatha Dva. (instead of Kalyanamandira-Sto.), obviously a different work, and therefore these Kumudacandras must be different persons. In the present Kalyana-m.-stotra there is a reference to the upasarga of Parsvanatha by a demon, and this agrees with the Dig. tradition and not with the Sveta. one which lays down upasargas only for Mahavira. The biographical details in the five Prabandhas are often basically different and contradictory, as shown by Pts. SUKHALALAJI and BECHARDASAJI; and they conclude that Kumuda candra 'could not have been the name of S.-Divakara. So there is no evidence to attribute the Kalyana-m. to Siddhasena. We may take up the other three works attributed to Siddhasena (Nyayavatara, ed. P. L. Vaidya; Sanmati-sutra, ed. Pts. SUKHA. and BECHARA.; and Dvas, ed. BHAVNAGAR). The order of the Dra.s could not have been that of the author, not did he compose all of them after accepting renunciation; and further, all these are not composed by one and the same author. The -21st Dva, for a number of reasons, could not be attributed to For Personal & Private Use Only

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*28 Siddhasena and his Works Siddhasena. It cannot be categorically accepted that the Nyayavatara is one of the Dva.s: it is possibly an independent work. The 5th and 21st Dva.s, though mentioning the name of Siddhasena, are not of one authorship on account of their forms. Likewise other anonymous Dra.s may be by different Siddhasenas. Pts. SUKHALALAJI and BECHARADASAJI group the first fiive Dva.s as an unit. They are in praise of Mahavira and bear close comparison with the Svayambhu-stotra of Samantabhadra. The word svayambhu is at the beginning and the author's names are mentioned or hinted at the close (V. 32). The remaining 15 are a group or groups composed by different Siddhasenas. The 11th is in praise of a king; 6th and 8th are polemic; and the remaining are doctrinal or philosophical. There is a discrepancy in the number of verses in different Dva.s: this is posterior to the composition and possibly due to copyists with different motives. Only when some new Mss. are found, many points, such as the name of the king, the number of verses etc. can be ascertained. All the Dvas are not Stutis, though claimed as such; and this does not fit in well with the story given in the Prabandhas that, at the request of Vikramaditya, Siddhasena recited the Stutis before the Sivalinga. This can be said about only six Dva.s, and the rest of them have no relevance. The references and contexts mentioned in the Prabhavakacarita do not suit at all these Dva.s; so the Stutis offered there must be different. The various Prabandhas are not unanimous about the image that came out of the Sivalinga, whether Adinatha or Parsvanatha. There is an attempt to make the tales consistent with the present Dva.s. The following points are clear: i) Th Dva.s were not composed in the present order; ii) they are not of one and the same Siddhasena; iii) the Nyayavatara is one of them; iv) the difference in the number of verses is later and due to some motives ; v) and the present Dra.s do not fit in well with the stories in the Prabandhas. So any conclusion should be limited only to a particular Dva. It is claimed that all the 20 Dva.s (excepting the 21st) the Nyayavatara and the Sanmati are composed by one and the same Siddhasena who, according to Svetambara Prabandhas, was a pupil of VIddhavadi and had a title Divakara. Following this For Personal & Private Use Only

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Siddhasena and his Works *29 approach much is written full of confusion and misunderstanding. Pt. SUKHALALAJI is vacillating about the age of Siddhasena assigning him between 5th to 7th centuries of the Vikrama era. Though the Prabandhas mention the Nyayavatara, they do not include Sanmati among the works of Siddhasena : this is a riddle for which no satisfactory explanation is given. The Sanmati could not have been the work of a pupil of Vtddhavadi who was threatened with excommunication because of his proposal to put the canon into Sanskrit: it is all a later thought. No indisputable evidence is brought forth for the common authorship of the Dva.s, Nyayavatara and Sanmati, beyond saying that these works are the product of such an intellectual gift that all of them emanate from one and the same source. There is good deal of similarity between the works of Samantabhadra and Siddhasena. Intellectual equipments can be found among other authors also as noted. There were thus three clear distinct Siddhasenas: i) the author of the Sanmati; ii) the author of the Nyayavatara; iii) and another, the author of some Dva.s. The remaining Dvas might have been composed by some other Siddhasenas, more than one. : 1) Siddhasena is said to uphold abheda- or ekopayoga, as against krama, and yugapad-vadu in connection with the jnana and darsana of a Kevalin. Abhayadeva and Yasovijaya endorse this interpretation, and the latter calls this a new doctrine of Siddhasena. 2) The first (1.32), second (2.30) and fifth (5.21-2) Dva.s present the yugapad-vada which is the same as that of Samantabhadra (101) and further endorsed by Akalanka. The author of these three Dra.s cannot be identical with that of the Sanmati. Haribhadra, in his Nandi-vrtti, too quotes Gathas from the Visesanavati of Jinabhadra attributing yugapad-vada to Siddhasena, so also Malayagiri on the same, but Yasovijaya has tried to explain it differently so that it could be attributed to the author of the Sanmati. If there was any other Siddhasena advocating yugapadvada, he must be the author of these three Dva.s. 3) In the Niscaya-Dva, No. 19, it is stated that the Jina has two Upayogas, as against the ekopayoga of the Sanmati. 89 For Personal & Private Use Only

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*30 Siddhasena and his Works 4) In the Niscaya-dva., No. 19 (13, 17) Srutajnana is not accepted as different from Mati; likewise difference in Manahparyaya and Avadhi is refuted. This is contradictory to what is said in the Sanmati (3, 19, 26-8). This Dra. must have been composed by some Siddasena other than the author of the Sanmati. Likewise the author of the Nyayavatara (8, 9, 30) who accepts Sruta and Mati as distinct is different from that of the Niscaya-dva. Pt. SUKHALAL explains this by saying that Siddhasena is giving traditional view in one text and his independent view in another. Such explanations are based on the presumption of common authorship which is not proved at all. An independent thinker cannot be a traditionalist at the same time. 5-6) The enumerative pattern of jnana, darsana and caritra in the Niscaya-dva. (19.1) is different from that in the Tattvarthasutra and inconsistent with the Sanmati (II. 32-3, III. 44). Some other views in the Niscaya-dva are inconsistent with those in other Dva.s (1.29, 17.27; cf. also 19.24 with the Sanmati (III.32-4). Thus Niscaya-dva contains views which are not consistent with the Sanmati and Nyayavatara. In some Mss., at the end of Niscaya-dva, Siddhasena is qualified dvesya-sitapata, perhaps by some intolerant copyist. Thus it cannot be attributed to the author of the Sanmati. 7) The Nyayavatara is composed centuries later than the Sanmati-sutra, because it shows the influence of Patrasvami (later than Samantabhadra) as well as Dharmakirti and Dharmottara. JACOBI has pointed that Dharmakirti added the word abhranta in Dinnaga's definition of Pratyaksa, and this is followed by Siddhasena. Likewise his definition of anumana shows the influence of Patrasvami who is quoted by Akalanka and Vadiraja. In the light of the known dates of Dharmakirti (625-50 A.D.) Dharmottara (725-750 A. D.), Patrasvami (3rd quarter of the 7th century of the Vikrama era), the author of the Nyayavatara cannot be identical with that of the Sanmati who is earlier than V. Sam. 666. The explanation that abhranta or avyabhicari was in vogue even before Dharmakirti is hardly satisfactory for a number of reasons. Thus Nyayavatara and some Dra.s cannot be ascribed to Siddhasena, the author of Sanmati. For Personal & Private Use Only

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Siddhasena and his Works DATE etc. As to the date of Siddhasena, the author of the Sanmati, his Abhedavada is refuted by Akalanka (c. 643 A. D.) in his Rajavarttika and by Jinabhadra Ksamasarana (c. 609 A. D.), so he is earlier than A. D. 609. *31 Haribhadra and Abhayadeva attribute Kramavada to Jinabhadra-Ksamasramana, who refers to all the three: yugapad-, krama- and abheda-vadas. Really speaking Kramavada is earlier than Jinabhadra, and it is propounded by Bhadrabahu (Avasyakaniryukti, 978) who is not identical with Srutakevalin and is also different from the author of the Chhedasutra, and is to be assigned to Saka 427, i. e., A. D. 505. So Siddhasena the author of the Sanmati is to be put between A. D. 505 to 609. Pt. SUKHALALAJI has wavered on the date of Siddhasena. First, he would put Mallavadi earlier than Jinabhadra and Siddhasena still earlier than Mallavadi. Secondly, Pujyapada alias Devanandi mentions Siddhasena and also quotes from one of his Stutis with an illustration which is traced in one of the Stutis (3.16). So Siddhasena is earlier than Pujyapada (1st half of the 6th century of the V. era). There is no definite evidence that Mallavadi was earlier than Siddhasena; and Abhayadeva's attribution of the Yugapadvada (to Mallavadi) is of doubtful authenticity. Mallavadi has used the Vakyapadiya of Bhartrhari (600-650 A.D.). So he cannot be earlier than Siddhasena. Mallavadi cannot be so ancient. He is only earlier than Haribhadra (3rd or 4th quarter of the 9th century of V. era). Siddhasena referred to in the Nayacakra is not called Divakara but only Acarya or Suri. Then Siddhasena referred to and quoted by Pujyapada is only the author of the 3rd and 9th Dva.s and not of the Sanmati-sutra. Pujyapada does not refer to Krama and Abheda-vada, but it is only Akalanka that refutes them. It cannot be accepted that Kramavada arose first, then, Yugapad- and lastly Abheda-vada, for Yugapad- is already referred to in the Avasyaka-niryukti, in the Niyamasara of Kundakunda and in the Satkhandagama of Bhuta bali both of whom are earlier than Umasvati to whom Yugapadvada is being attributed. In view of the fact that Pujyapada refers in his grammar to Samantabhadra, the latter cannot be put later than Pujyapada. For Personal & Private Use Only

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*32 Siddhasena and his Works Inscriptions from S. Belgol put Pujyapada later than Samantabhadra. The Nyayavatara borrows a verse from Ratnakarandaka and is also influenced by the Deragama. Siddhasena, the author of the Sanmati, is later than Pujyapada and consequently later than Samantabhadra whose Svayambhustotra and Aptamimamsa have influenced the Sanmati of Siddhasena. Siddhasena, in one of the Dva (ya esa etc. 1.13), has a veiled reference to Samantabhadra who 'for the first time, instituted the test of Sarvajna in his Aptamimamsa etc. Some of the Dva.s have many ideas and expressions common with the Svayambhusto. Samantabhadra's works have obviously influenced Siddhasena; and the latter flourished later than the former. This is borne out by the dates given in the traditional Pattavalis. Pt. SUKHALALAJI's qualification 'first' for Siddhasena is not justified in view of the influence inherited by him from Samantabhadra's works. From the over-all points of view, the age of Siddhasena, the author of the Sanmati is between the 3rd quarter of the 6th and the 3rd quarter of the 7th century of the Vikrama era. As to the Sampradaya of Siddhasena, he, like Umasvati and Samantabhadra, is respected by both the Dig. and Sveta. schools. According to Dig. tradition, Siddhasena is mentioned in the Pattavali of the Senagana. He is remembered with reverence by Jinasena in his Harivamsa (Saka 705), 'Jinasena in his Adipurana and quoted (with extracts from the Sanmati) by Virasena and Jinasena. Likewise Padmaprabha Maladharideva, Pratapakirti, Kanakamara, etc. have given him high compliments. According to the Svetambara tradition, Siddhasena is generally known by his title Divakara which was first used by Haribhadra and later by Abhayadeva. In the Curni and in the Nayacakra of Mallavadi, the term is not appended to his name. In the earlier Pattavalis his name is not mentioned. In an Avacuri (on a Stava) composed after the 9th century of the Vikrama era, his name is mentioned. He is mentioned as Prabhavaka and not Divakara, pupil of Dharmacarya and Vrddhavadi. In one source he is mentioned after Padalipta as having produced the image of Parsvanatha by reciting the Kalyanamandira at Ujjaini at the time of Vikramaditya (of For Personal & Private Use Only

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Siddhasena and his Works *33 uncertain identification) 470 years after Mahavira. In the Pattavalis he is mentioned as Divakara from 15th century of the Vikrama era. Some of the respectful references to him with or without Divakara, in the Svetambara literature are collected here (from the Amamacaritra, Samaradityakatha, Syadvadaratnakara, Dvatrimsika of Hemacandra). Some time it is suspected that this Siddhasena may be the author of some Dva.s and not of the Sanmati and other Dva.s. Any reference to the Sanmati is conspicuous by its absence. Different Siddhasenas have been merged into one. He is at times called Divakara in Svetambara works. In the Digambara works one Divakara-yati is mentioned by Ravisena, and he is probably identical with Siddhasena Divakara. The period of time agrees well. Indra, the teacher of Divakara, mentioned by Ravisena, seems to be the same as Indradinna of the Svetambara Pattavalis. The Senagana Pattavali also refers to Siddhasena's breaking of the Linga at Ujjaini. Further, Siddhasena is claimed to be Svetambara because of some sectarian references (2.6 ff.). Even the wedding of Mahavira is not accepted by some Svetambara texts; or this may be just a para-vaktavya. It is equally possible that some Dvas are written by a Svetambara Siddhasena. But this does not prove that Siddhasena, the author of the Sanmati, was a Svetambara. Some Dva.s have patent Digambara views in them. Then Abheda- is nearer Yugapad-vada of Kundakunda. The alleged Svetambara doctrines are not found in the Sanmati. Siddhasenagani has criticised Siddhasena Divakara who is nowhere criticised by Digambara authors. Taking all the views and even opinions into consideration one has to admit that Siddhasena, the author of the Sanmati, was a Digambara. Some Dva.s may have been composed by one Siddhasena of Svetambara persuasion. He shows great influence of Samantabhadra. Some of the tales about him are just a copy of those associated with Samantabhadra. The author of the Nyayavatara might have been a Svetambara. 21. D. MALAVANIA: Nyayavatara-varttika-vstti, Bombay 1949, Introduction pp. 141f. In his exhaustive Introduction he presents a survey of Jaina Darsana from the Agama period etc. On the date of Siddhasena he changes his earlier opinion and accepts For Personal & Private Use Only

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*34 Siddhasena and his Works that Siddhasena cannot be later than the 5th century of the Vikrama era. He controverts the views of JACOBI and VAIDYA and asserts that there is nothing prohibitive to assign Siddhasena earlier than Dharmakirti. Prof. HIRALAL has proved that Ratnakarandaka is not of Samantabhadra; therefore there is no point in saying that Siddhasena is later than Samantabhadra. Siddhasena is a gifted poet of great genius as demonstrated by Pt. SUKHALALAJI. He has put Anekantavada on a solid logical basis. Nagarjuna established that the vastu is sapeksa in the light of Sunyavada. Asanga and Vasubandhu proposed that it is vijnanarupa. Dinnaga, the pupil of Vasubandhu, founded the school of Buddhist logic, and therefore he is the father of it. Likewise Vatsayana, Sabara and others established their respective views. If these facts of the first five centuries are taken into consideration, Siddhasena's appearance and his contribution to Jaina logic look natural. His exposition of Nayas is quite characteristic and he lays down the foundation of Jaina Nyayasastra in his Nyayavatara. He has used the works of Dinnaga in plenty. 22.: P. N. Dave: Kumudacandra, Summaries of Papers, 21st Session, All-India O. Conference, Srinagar 1961, pp. 104-5. No definite information is available about the great Jain poet, Kumudacandra, the author of the Kalyanamandira. He could not be identical with the Digambara controversialist of the first half of the 12th century. He is to be distinguished from Siddhasena Divakara in view of the positive evidence supplied by Kumudacandra's Cikura Dvatrinsika which, like the Kalyanamandira, mentions the name of Kumudacandra. The style etc. of both of them are quite similar. Kumudacandra seems to have flourished between the 11th and 13th centuries A. D. i) Kumudacandra is first mentioned in the Prabhavakacarita, c. 1277 A. D. ii) The second verse of C.-Dva. contains the word hevaka of Persian or Arabic origin, not current till 11th century A. D. iii) No commentary earlier than this is available on the Kalyanamandira. 23. H. L. Jain, in his paper 'A Contemporary Ode to Chandragupta Vikramaditya, already noted above, puts together some details about Siddhasena, his age (earlier than 7th century For Personal & Private Use Only

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Siddhasena and his Works *35 A. D.), his legendary biography and his association with Vikramaditya. King Cardragupta II of the Gupta dynasty had the title of Vikramaditya, and his period is from 380 to 413 A. D. The Jaina tales very well agree with what he know about him from other sources. Kalidasa is also associated with him. Among the available Dvatrimmeikas Nos. 1, 3 and 16 contain the word Siddha, while Nos. 5 and 21 mention the full name Siddhasena. There is much common in them which indicates common authorship. The 11th Gunavacana-dva is an eulogy of a king whose main traits are extolled. From similar expressions found in inscriptions, in the works of Kalidasa etc., it can be said that Siddhasena is praising King Candragupta II. 24. Sanmati-prakarana by S. SANGHAVI and B. J. DOSHI, Jnanodaya Trust, Ahmedabad 1963. This is a Hindi rendering, with some additional specialities, of the Gujarati (2nd ed.), Ahmedabad 1953. There is an English Translation of the 1st ed., Ahmedabad 1933, by A. B. ATHAVALE and A. S. GOPANI, Bombay 1939. There have been many authors bearing the name Siddhasena, but one with the title Divakara is the author of the Sanmati-tarka, and no other Jaina authors named Siddhasena is known earlier than him. DATE-As to his date, i) Haribhadra (first half of the 8th century of the V. era) mentions Sanmati and also Siddhasena; ii) Jina dasa gani Mahattara has three references to Siddhasena and his Sanmati in his Nisitha curni (A. D. 677); iii) Jinabhadra (A. D. 609) upheld the Agama tradition, while Siddhasena was a logician and out to put the Agama in Sanskrit. Circumstances indicate that Siddhasena might have flourished 150-200 years earlier than him. iv) He is said to have been a contemporary Vikrama, but which Vikrama cannot be ascertained. v) VIDYABHUSHAN, who identifies Siddhasena with Ksapanaka of the nine jewels, puts him in 530 A.D. as a contemporary of Yasodharmadeva of Malwa. But this has a twofold error: Vikrama's identity is dubious and likewise is that of Siddhasena and Ksapanaka. vi) The chronology given by Pattavalis deserves attention for the period of Siddhasena. According to the Prabhavakacarita (V. SS. 1334), Siddhasena was the pupil of For Personal & Private Use Only

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*36 Siddhasena and his Works Vtddhavadi and he comes next to Skandilacarya (c. A. D. 317, according to tradition): thus he can be assigned to 4th or 5th century of the Vikrama era. vii) Haribhadra (likewise Yasovijaya too) refers to Mallavadi's commentary on the Sanmati; and Mallavadi is said to have encountered with Buddhist Vyantara deities (c. A.D. 357); and Mallavadi's fragmentary Nayacakra with Simhasurigani's commentary is available. All this indicates to assign Mallavadi's time to c. A. D. 357. Siddhasena is earlier than Mallavadi. viii) Then Pujyapada Devanandi refers to Siddhasena (5.1.7) in his Jainendra Vyakarana and quotes from his Stuti (III. 16) in his Sarvarthasiddhi (VII. 13). Pujyapada is to be assigned to 6th century of the Vikrama era. ix) The priority of one or the other between Siddhasena and Jinabhadra is problematic. An old Ms. of the Visesavasyaka-bhasya shows that the author composed it in A. D. 609 (or is it a date of some later context?). This shows that Siddhasena is eartier than Jinabhadra. Mallavadi refers to Siddhasena, but is not aware of Jinabhadra, so he is earlier than Jinabhadra. Thus Siddhasena belongs to the 4th or 5th century of the Vikrama era. H. JACOBI and P. L. VAIDYA put Siddhasena after Dharmakirti (A. D. 635-50) because of the use of bhranta and abhranta in the definition of pratyaksa in the Nyayavatara following Dharmakirti. But this abhranta or avyabhicuri is already used by Dinnaga and even Maitreya, the teacher of Asanga. So he need not be put after Dharmakirti. As to JUGALKISHORE's claim that Siddhasena quotes from the Ratnakarandaka, it cannot be accepted, because that verse is quite in the context in the Nyayavatara and Samantabhadra's authorship of the Ratnakarandaka is questioned. So Siddhasena belongs to the 4th or 5th century of the Vikrama era. His zeal for Sanskrit, inherited from his Brahmanic birth, is quite consistent with the Gupta age. BIOGRAPHY: No contemporary or near contemporary material for Siddhasena's biography is available. Some Prabandhas, references and some of his works supply information about him. Of the Prabandhas, two are in Miss. (of Bhadresvara in prose, c. 11th century of V.-era, and another in verse earlier than V.-era 1291) and three (Prabhavakacarita Sam 1334, Prabandha-cintamani Sam. 1361 and Caturvimsati-prabandha Sam. 1405). For various For Personal & Private Use Only

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Siddhasena and his Works *37 reasons, the details about Siddhasena from the Prabhavakacarita deserve to be summarised first. It describes how Siddhasena of Brahmanic birth met VIddhavadi of the Vidyadhara Sakha in Ujjayini at the time of Vikramaditya. Defeated in his encounter, Siddhasena became his pupil and was named Kumudacandra. He won royal patronage there, and practised miracles like Suvarnasiddhi etc. He was welcomed by Devapala of Karmara who became his friend and whom he defended miraculously against Vijayavarman of Kamarupa. He became famous as Divakara. He was attached to the royal pomp, but was soon enlightened by Vtddhavadi. The Sangha made him take prayaschitta for his proposal to render the Agama into Sanskrit. He went out in disguise. He coverted the Kudangesvara-linga into Parsvanatha after composing Stutis of 32 verses, 30 in number, (Nyayavatara, Virastutis and Kalyanamandira): it is the 11th verse of the last that worked the miracle. He once went to Baroach, converted the cowherd folk by Tala-rasaka, and established there a temple of Rsabha. He helped the local king with a miraculous army. He then reached Pratisthaga and died there by Prayopavesana. The Kathavali has these four incidents: i) The king was blessed with Dharmalabha by Siddhasena and was given one crore of gold coins; ii) Divakara wanted to put the canon into Sanskrit and had to take prayascitta. iii) In disguise Divakara prayed with Dvatrimsikas, and the image of Parsvanatha emerged from Sivalinga. iv) Divakara went to Deccan and died there. Then there are some additional incidents: i) Siddhasena was defeated in controversy and became the pupil of VIddhavadi. ii) A king in calamity was helped with men and money by Siddhasena who was honoured. The Caturvimsati-prabandha tallies mostly with the Prabhavakacarita, but it has two additional points. First, the account of the origin of the Mahakala temple given by Divakara to the king, Vikrama, and secondly, Divakara making the king build a temple of Jina at Omkara as a rival to that of Siva there. Now the details of the fifth source, especially in the Vikramarka-prabandha, show much difference: i) Vtddhavadi is said to be the pupil of Arya Suhasti and not of Skandila. ii) Siddhasena came, according to the Prabandha-cintamani, from South For Personal & Private Use Only

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*38 Siddhasena and his Works Karnataka and not Ujjain. iii) The image that emerged from Sivalinga was of Rsabha and not of Parsvanatha. iv) The way in which Vikrama's donation was used was different, and thence started the Vikrama era. v) It is the king Vikramaditya and not the king Devapala that was helped by Siddhasena. vi) It is his preceptor, and not the Sangha, that gave prayascitta. Making some substractions and additions in the traditional details, a short life-sketch of Siddhasena can be reconstructed. i) Because of some inherent qualities Divakara became the pupil of Vsddhavadi. ii) Siddhasena covered the area (by his activities) Ujjain to Paithan, including Baroach. iii) There was a king in Ujjain called Vikramaditya, and Siddhasena's contacts with him proved mutually beneficial. iv) Siddhasena was punished by the Sangha for his idea of rendering the canon into Sanskrit. v) He was a great scholar of Sanskrit. vi) He was tempted by the royal favour, but he was put on the right track by his preceptor. vii) He died in Deccan. A series of questions (1-10) are raised and tentatively answered in the light of Pattavalis and Prabandhas which are not entirely trustworthy. The answers are guesses and inferences based on the material available at present. i) In the light of the detailes scrutinised, it is proper to suppose that Skandila who came from the family of Padalipta must have belonged to the branch of Vidyadhari and not to the Gaccha of Vidyadhara which is said to have been started by Vidyadhara, the disciple of Vajrasena. If so, then Divakara, Veddhavadi and Skandila belonged to the Vidyadhara Vara Amnaya, i. e., the branch Vidyadhari started by Vidyadhara Gopala and not to the Gaccha of Vidyadhara. c) If some identifications are accepted, Skandila may be put c. 4th century of the V.-era; then there is an interval of 200 years between Padalipta and Skandila. b) Vrddhavadi can be the disciple of Skandila and not of Suhasti. iii) Personal details about Divakara and his sister being a Jaina nun are not corroborated by sufficient data. iv) Citrakuta must be Chittod in Mewar. The town of Talarasaka and Karmara and the kings Devapala and Vijayavarman await identification. vi) Kudangesvara and Mahakala appear to refer to the same sanctuary, associated with Avanti Sukumala (c. 2nd century before For Personal & Private Use Only

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Siddhasena and his Works *39 the Vikrama era) and situated on the bank of Sipra. The Mahakala of Avanti is well-known and claimed as theirs by Brahmanas, Buddhas and Jainas. About Siddhasena's composition, the oldest source refers to Dva.s, the recitation of the last verse of which led to the appearance of the image of Parsvanatha. There are discrepancies in details. The Prabhavakacarita makes up the number 32 by adding the Nyayavatara (which has 32 verses) and Virastuti. It mentions also the Kalyanamandira in 44 verses, not mentioned earlier; and Kumudacandra became the name of Siddhasena. At present 21 Dva.s are extant, and to these Nyayavatara and Kalyanamandira may be added. Some Sanskrit verses attributed to Siddhasena or Stutikara are not traced in his available works, but they might belong to his missing works. b) According to the Prabandhas, the Dra.s got a place in the life of Siddhasena possibly due to their miraculous association 'but it is really surprising that the Sanmati should not find a place of honour in the life of Siddhasena. May be it was in Prakrit and did not conta in 32 verses. Among the 23 extant works, only the 5th and 21st Dva.s mention the name of the author, by slesa, in conclusion. In the Kalyana-mandira, Kumudacandra is mentioned by slesd. In the Sanmati the name of Siddha sena is not mentioned by pun. It is only on the strength of reference and the peculiar genius that these works can be attributed to Siddhasena. Though the subject matter and even the language are different, the profound genius of the author is the common feature of all the works. Though there are different opinions about the authorship of the Kalyanamandira, its author is in no way inferior to Siddhasena Divakara. Earlier than 10th or 11th century, there are no references to Dva.s as the works of Divakara. That the Sanmati is the work of Siddhasena Divakara dates back earlier than Abhayadeva of the 10th century who commented on the Sanmati and is aware of earlier commentators. Two centuries prior to him Haribhadra mentions the Sanmati as the work of Divakara. Thus Sanmati is the work of Siddhasena Divakara, the pupil of VIddhavadi. Just as it is disproved that Samantabhadra is the author of the Gandhahasti-makabhasya on the Tattvartha, this Gandhahastin, as current in the Svetambara tradition, is not Siddhasena Diva For Personal & Private Use Only

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*40 Siddhasena and his Works kara, but another Siddhasena, the disciple of Bhasvami. All the quotations associated with Gandhahastin are taken from the commentary of Siddhasena, the pupil of Bhasvami. Only the Prabhavaka-carita mentions Siddhasena as Kumudacandra. Granting that Siddhasena is the author, it cannot be definitely accepted that Kumudacandra was his name. A comparative study of the works of Siddhasena with those of other Jaina and non-Jaina authors will give a correct perspective about his indebtedness to and influence on others. SIDDHASENA AND OTHER JAINA ACARYAS: Umasvati and Kunda kunda hold a high place, one writing in Sanskrit and the other in Prakrit. Both expose the scriptural tradition. Kundakunda shows more developed thought-pattern than Umasvati. The Buddhist Vijnana vada and Sunyavada influence is seen in Kundakunda's works, but not in Umasvati's Tattvarthabhasya. This writer once held that Kundakunda was earlier than Siddhasena; but now he seems to have changed his view on the authority of Pt. MALAVANIA's findings. Kundakunda cannot be put earlier than 5th century of the Vikrama era. Siddhasena is possibly aware of the Sutras and the commentary of Umasvati who is earlier than Siddhasena; and both of them have something common. Between the works of Kundakunda and Siddhasena the are similarities of words, like the use of the word svayambhu; in style; in subject matter; and in the development of ideas: all these are duly illustrated by giving necessary contexts in the works of both the authors. Siddhasena is earlier than Pujyapada. Comparison of Samantabhdra with Siddhsena is of special importance: 1) with reference to their relative priority; ii) influence of one over the other, or of any common influence; iii) a comparative estimate of their scholarly activities; iv) the way in which they have expounded the Jaina doctrines; and vii) their remarkable agreement despite difference in tradition and locality. Both of them are held in great respect by their respective tradition as Stutikaras. Not that all the works of these two authors are available at present. Some of their verses have close agreement (Nyayavatara 9, 28 and Ratnakarandaka 9 and For Personal & Private Use Only

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Siddhasena and his Works Aptamimamsa 102). A verse nayastava etc. occurring in the Svayambhu-stotra of Samantabhdra is attributed by Abhayadeva to Siddhasena. The object of these two teachers is the establishment of the Anekanta logic. Their works can be compared with reference to i) similar expressions; ii) style; and iii) subject matter (all these duly enumerated). *41 As to their relative priority, Siddhasena was once assigned (in 1932) to the 5th century of the Vikrama era and now it appears that he should be assigned to the 2nd half of the 4th and the beginning of the 5th century of the Vikrama era. It has been shown elsewhere that Samantabhadra flourished after Dharmakirti. Pujyapada's reference to Samanta bhdra in the Sutra catustayam Samantabhadrasya can be explained away thus: There is no evidence for there being a grammar of Samantabhadra and no confirmation of the catustayam is found in his available works. Under these circumstances it is possible that Pujyapada has in view a Buddhist Samantabhadra Vyakarana of Candrakirti mentioned by Budon(?). If there was any Vyakarna by Jaina Samanta bhdra, Sakatayana and Hemacandra should have mentioned it. Pt. JUGALKISHORE has taken three different Siddhasenas as the authors of the Sanmati, Dva.s and Nyayavatara, and that the author of the Sanmati belonged to the Digambara tradition. All this is not acceptable to me as yet. The Mulacara is not an original work but a compilation. Four Gathas from the Sanmati (2, 40-3) are found in its Samayasaradhikara (10, 87-90). This work must have been compiled after Siddhasena. The Mulacara contains many Gathas from the Niryukti of Bhadrabahu. Vattakera appears to be later them 6th century of the Vikarama era. Mallavadi who is said to have conquered the Buddhist in V. Samvat 414 appears to be the same as the author of the Dvadasara-nayacakra. Hemacandra describes him as a great disputant (vadi), and Abhayadeva mentions him, in his commentary on the Sanmati, as one who upheld Yugapad-upayogavada. The entire Nayacakra is not available. Haribhadra and Yasovijaya have possbly this very Mallavadi in view. Siddhasena and Mallavadi appear to be contemporaries, may be even For Personal & Private Use Only

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*42 Siddhasena aud his Works teacher and pupil. Mallavadi who wiote a Tippana on Dharmottara's commentary on 'the Nyayabindu of Dharmakirti is different and comparatively modern (A. D. 700-750). Siddhasena flourished earlier than Jinabhadra who is mentioned by Hemacandra as a great commentator. These two authors have much in common i) with reference to similar verses, and ii) parallel words and thoughts (All these are discussed in details). Jinabhadra and Siddhasena have discussed about the Kevala-upayoga-vada, so also some subsequent authors in the Digambara tradition hold the Yuga pad-vada. This was a matter of controveray. Siddhasepa, without accepting these two, advocated Abhedavada. The way in which these discussions are presented indicates that the Kramavada might have be been advocated even before Jinabhadra. Not that it originated from him, but he only systematised and supported it. Jinabhadra did not regard Siddhasena as the first exponent of the Abhedavada: Siddhasena only systematised it. Abhayadeva mentions Mallavadi as an advocate (puraskarta) of the Yuga padvada which, in the case of Digambaras, is well known from Kundakunda's works. As Mallavadi's work is not available, nothing can be said. Simhagani-ksamasramana has quoted a number of Gathas from the Sanmati with or without the mention of the name of Siddhasena. Haribhadra is fully influenced by Siddhasena as evident from his works. Gandhahastin appears to have Siddhasena. Divakara in view while zcalously defending the Kramavada, and he quotes verses from the Sanmati and Dvatrinsika. Akalanka shows great influence of Siddhasena. He quotes a verse in his Rajavarttika from the Dvatrissika and he adopts Siddhasena's opinions about guna and paryaya even against his earlier Digambara tradition. His exposition of Pramana, Naya and Niksepa reminds us of Siddhasena's discussion.!! Virasena has witten commentaries on the Satkhandagama and the Kasayapahuda known as the Dhavala and Jayadhavala. The former was completed on Octo. 8, 816 A.D. He quotes plenty of Gathas from the Sanmati (duly tabulated). He takes an exception to the view of Siddhasena whose name he mentions. For Personal & Private Use Only

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Siddhasena and his Works The Sanmati was looked upon as Sutra, and thus its opinions were accepted as authoritative in the Digambara tradition. *43 Vidyanandi was more inspired by the study of Siddhasena's works then Akalanka was. In his Slokavarttika he quotes Gathas of the Sanmati. He accepts as well as opposes some of the views of Siddhasena. In the classification of Nayas, he is following Siddhasena more than his own predecessors. He refers to a work called Nayacakra, but the influence of Sanmati cannot be underrated. Silanka, Santisuri (Vadivetala) and Vadideva have invoked the authority of the Sanmati in their commentaries and works. The two Dva.s of Hemacandra follow the models of those of Siddhasena. Though in one case he imitates the Svayambhustotras of Samantabhadra, both of them are chiefly inspired by Siddhasena. Yasovijaya appears to us a veritable disciple of Siddhasena of antiquity. He shows an all-embracing study of Siddhasena from whose works he has picked up topics and written independent Prakaranas on them. Yasovijaya appears to be almost the last great scholar to maintain the tradition of study of Siddhasena's works. SIDDHASENA AND NON-JAINA AUTHORS: Badarayana, Jaimini, Kanada and Aksapada loom large as the founders of Indian philosophical thought. It is natural that Siddhasena is influenced by them. From among the Buddhist authors, it is possible that Siddhasena has studied the two works of Nagarjuna (2nd century A. D.): Madhyamaka-karika and Vigrahavyavartini-karika. Siddhasena described Mahavira as the founder of the Madhyama-marga and interprets the Sunyavada in his own way. From the second hand sources that are available Siddhasena appears to have taken his Vadas from the great works of Maitreya and Asanga. Though Vasubandhu's original works are not entirely available, it is possible to say, from the portions from them studied by us, that Siddhasena's patterns and titles appear to have been taken from Vasubandhu. Siddhasena is positively aware of the Vijnanavada. For Personal & Private Use Only

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*44 Siddhasena and his Works Hemacandra refers to Siddhasena as the greatest poet, but no epic or poem of Siddhasena is known to us. A comparative study of his Dvatrimsikas with the works of Kalidasa and Asvaghosa will easily convince the reader that there is close similarity in style, phraseology and striking ideas. Kalidasa was influenced by Asvagosa. It cannot be definitely said about their relative priority or their being contemporaries. Many common points and parallel contexts and striking ideas from Siddhasena's works can be spotted in the poems of Asvaghosa and Kalidasa. Dinnaga was an exponent of Vijnanavada and the greatest Buddhist logician. There are reasons to believe that Dinnaga and Siddhasena were almost contemporaries. There are close similarities between their works: whether it is due to mutual influence or common inheritence cannot be definitely said. Some of the statements of Siddhasena in his Nyayavatara are not necessarily levelled against Dinnaga but perhaps against some other school which was respected by Dinnaga. About the individuality of Sankarasvami there is a good deal of doubt. In case he is the author of the Nyayapravesa, then either Siddhasena and himself have influenced each other or have inherited common legacy. Whatever may be the relative chronology of Dharmakirti and Bhamaha, we feel convinced that Siddhasena was the predecessor of these two. Dharmakirti is assigned to the 7th century and Bhamaha was a great rhetorician. The Nyayavatara of Siddhasena can be compared with the Nyayabindu of Dharmakirti. What Siddhasena says in his Nyayavatara is directed against earlier Sautrantika and other Bauddha traditions and not against Dharmakirti and Bhamaha. The earlier exponents were Maitreya, Asanga and others. A mere similarity between the Nyayabindu and Nyayavatara cannot lead us to conclude that Siddhasena was a contemporary of Dharmakirti. In the field of Indian logic and philosophy, which is a flux of different currents, it cannot be always said who was an originator of a certain doctrine. All that can be said is that Dharmakirti and Siddhasena had a common source. The COMMENTATOR ABHAYADEVA- Abhayadeva, the pupil of Pradyumnasuri, has written a commentory, Tattvabodhavidhayini, For Personal & Private Use Only

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Siddhasena and his Works on some of the Sutras of the Sanmati. From the additional information collected from other Prasastis, it appears that Vadamaharnava was another name of this very commentary. Abhayadeva hailed possibly from the Candragaccha, and his period approximately ranges from the latter half of the 10th century to the first half of the 11th century of the Vikrama era. *45 The object of Abhayadeva's commentary is to give a systematic exposition of the doctrine of Anekanta. It presents a good study of the earlier material. The Sanmati has been all along an important work, and hence the need of an exhaustive commentary. SANMATI AND ITS COMMENTARY- The name of the text varies in its spelling. Sanmati is the name of Mahavira of which Sammai is a Prakrit form. It is also mentioned as Sanmati-tarka-prakarana and Sanmati-prakarana. The name of the commentary is already noted above, in two forms, both of which are well confirmed by internal and external references. The language of the Sanmati is Prakrit in general. It does not contain the characteristics like d found in the Jaina works of the South. It proves that this was written in Western India. Umasvati was the first to use Sanskrit and then both Sanskrit and Prakrit were cultivated by Jaina authors. By birth Siddhasena had studied Sanskrit and Darsanas. Abhayadeva's commentary is in Sanskrit following the lead of Sankaracarya etc. The Sanmati is in Prakrit Arya, perhaps following the manner of the Madhyama-karika of Nagarjuna and the Samkhya-karika of Isvarakrsna. Abhayadeva's commentary is in prose with verses scattered here and there. This prose reminds us of the style of the Prameyakamalamartanda and Nyayakumudacandra. There is no other work in the Svetambara Jaina literature of this type prior to the 10 century. The text of the Sanmati is of medium size having 166 stanzas. The 167th stanza appears to have been added later than the time of the commentary. The Sanskrit commentary contains 25,000 verses, the biggest of its kind with reference to the time when it was written, It uses all the earlier material. The text of the Sanmati is divided, like the Pravacanasara, into three parts called Kandas. The first is qualified with Naya, 20 For Personal & Private Use Only

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*46 Siddhasena and his Works the second with Jiva, but the third has no qualification. These Sections deal with Naya, Jnana and Jneya. The term kanda is known in the Ramayana, but here it occurs for the first time in Jaina literature. It comes very close to the term Gandika associated with the Drotivada. The term kandika is used in the Upanisad as well, The term sutta is well-known in the early Prakrit and Pali texts. It may be equated with both sutra and sukta, the latter current in the Rgveda. Coming to the contents of the Sanmati, the two topics, namely, the Anekanta and categories allied to it have to be taken into consideration, The Anekanta signifies an attempt to take into account the various aspects of the vastu and present it accordingly. The seeds of it are available in the early canon and further developments are seen in the Prakrit commentaries. Then in Sanskrit, it is seen in the Bhasya of Umasvati in the Tattvarthadhigamasutra, During the Gupta period and even in the Buddhist Universities there was growing pursuit of logical studies in different parts of India and Jaina literature could not escape this influence. Its discussion is seen in the works of Siddhasena, Mallavadi, Pujyapada, Samantabhadra, Sinhakgamaoramana, Haribhadra, Akalanka, Vidyananda, Prabhacandra and Abhayadeva. In the Svetambara literature the discussion about Anekanta or Nayavada is later on tuned to Upanisadic Advaita by Siddhasena and Samantabhadra and later on to Advaita Mimamsa by Haribhadra etc. The way in which these topics are discussed from stage to stage can be marked out even with reference to the text of the Sanmati and to the discussion in the commentary. The Anekantavada need not be considered as the monopoly of Jainism, because the ideas corresponding to it are found elsewhere, for instance, the Madhyama-marga or -pratipada in Buddhism. Though no such word is found in the Purva-mimamsa, Samkhya etc., the trend of thought does drift towards the Anekanta. This can be illustrated from some of the Samkhya ideas. As to the allied categories resulting from the Anekantavada, there are the Nayavada and Saptabhangivada, the Dravyastika and Paryayastika views, the enumeration and classification of the Nayas and their subsequent adoption and discussion by other For Personal & Private Use Only

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Siddhasena and his Works *47 authors are quite interesting topics. The commentator Abhayadeva has elaborated the Apauruseya-vada etc., which, along with other allied topics, are seen in subsequent works as well. The Sanmati contains the exposition of Darsana and Jnana and the author shows remarkable ability in expounding them. Siddhasena stands for their Abheda and this has to be distinguished from other views. The third chapter of the Sanmati deals with the Jneya. The Dravyarthika and Paryayarthika view-points are discussed and whether a Gunarthika point of view is possible is taken into account. In the context of Hetu, and Ahetu-vada, the five views of causation are discussed. These and other incidental topics which are hinted in the Sanmati are elaborated in the commentary. DVATRIMSIKAS OF SIDDHASENA-- There are available twentyone or twenty-two (if the Nyayavatara is also included) Dva.s of Siddhasena. In the format of their colophons, in the number of verses, in the mention of the name of the author etc., there are indications to the effect that these texts have suffered in transmission. One cannot be sure whether the present order is an original one. The age, when these were composed, was characterised by the prominence of the Sanskrit language and discussion about the rival religio-philosophical controversies. Royal patronage was sought by profound scholars, and umpires were appointed on the assemblies where such controversies were held. These points are clear from the Dva.s of Siddhasena. Siddhasena mentions his name at the end of the 5th Dva. Perhaps he was a Brahmin by birth, and thus he had inherited mastery over Sanskrit language and Vedic studies. He belonged to the Svetambara sect and accepted the Svetambara scriptures, especially the biography of Mahavira found therein. Siddhasena had mastered the knowledge of the contemporary Vedic schools and Buddhist tenets; and he was the most critical student of Jaina philosophy. By nature he seems to be merry, witty and even satirical. Usually he is logical, but now and then he takes recourse to faith. He is possibly associated with some king and is conversant with the assemblies and the code of the controversies conducted therein. He is a creative genius, and has For Personal & Private Use Only

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*48 Siddhasena and his Works struck many a novel note in his works. He shows remarkable influence of and is inspired by Mahavira and his personality. Not only he shows devotion to Mahavira but is also out to expound his tenets in a critical manner. As to the style of these Dva.s, they are written in dignified Sanskrit, often bristling with many figures of speech. Siddhasena is as lucid as Kalidasa. He has used seventeen different metres. Most of the Dva.s are in the Anustubh metre with a change in the concluding verse. The Dva.s 1-5 (addressed to Mahavira), 11 (addressed to some king) and 21 (to Mahavira, but composed by some other Siddhasena) are eulogistic. The 6th and 8th are critical in nature, and the rest are philosophical. The 7th gives the main rules of controversy. Six philosophical Dva.s deal with non-Jaina systems (9 Veda, 12 Nyaya, 13 Samkhya, 14 Vaisesika, 15 Bauddha and 16 perhaps Ajivika). The remaining six (10, 17, 18, 19, 20 and 22) deal with Jaina philosophy: the 22nd, of course, primarily with Jaina logic. In the range of eulogistic Sanskrit literature, among the wellknown authors and their hymns, it is only with Samantabhadra and his Srayambhu-stotra that Siddhasena and his hymns deserve close comparison. Siddhasena concentrates his devotion only on Mahavira, while the Svayambhu-stotra covers all the Tirthakaras. Between Siddhasena and Samantabhadra there are close resembl. ances of expression, subject-matter and style (which are enumerated in details). Some of these ideas are subsequently adopted by Vidyananda and Hemacandra. Some of the ideas are common with Puranic mythology and Buddhist thought. The influence of the Upanisads and Gita is found in the first five Dva.s, but no trace of it is found or seen in the Svayambhu-stotra. Some of the descriptions of Kalidasa like that of the marriage procession have a similarity in Siddhasena's hymns. Asvaghosa also has a similar context but the atmosphere is different. * The Dva 2 in the Vasantatilaka metre reminds one of the famous Bhaktamara and the Kalyanamandira. If Siddhasena were to be the author of the Kalyanamandira, it could not have been so barren of the philosophical ideas so common with him. The Dva 3 contains the idea of Purusottama and can be compared For Personal & Private Use Only

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Siddhasena and his Works with the Gita and the Yogasu:ras. The Dva 4 reminds us of certain contexte in the Kumarasambhava and Saundarananda of Kalidasa and Asvaghosa (respectively). The 5th is a tiny poem, really a beautiful biography of Mahavira. These five Dva.s seem to have been composed independently (as a unit). Their order is perhaps of a later stage. All of them aim at bringing out clearly the supreme excellence and the peerless greatness of Mahavira. The Dva 11 bestows great praise on some king who was actually before him. The Dva 6 deals with the nature of Apta and reminds us of the Aptamimamsa of Samantabhadra and the Aptapariksa of Vidyananda. These authors have their different approaches. It is here that Siddhasena attacks conservatism and orthodoxy. He wants to establish Mahavira as the highest Apta on logical grounds. In this context he reminds us of some of the ideas of Kalidasa. *49 The Dva 8 discusses the jalpa-katha. Here Siddhasena brings out the weakness and strength of contemporary assmblies of controversy. The Dva 7 is quite significant so far as it is a clever survey of the art of debate (it seems to mention Dharmakirti but it cannot refer to the author of that name and is of no chronological significance). It is inspired by the current literature on contemporary technique of Vada. The Dva 9 has a discourse on the Brahman of the Upanishad, imitating the Svetasvatara but with a subtle vein of disapproving the Upanishadic doctrine. The Dva 12 refers to Nyaya-darsana; the Dva 13 to Samkhya; the Dva 14 to Vaisesika; and the Dva 15 to Buddhist Sunyavada. The text of these is corrupt in many places. It seems that Siddhasena had before him some works other than the Karikas of Isvarakrsna. In his treatment of Buddhism Siddhasena shows acquaintance with the Madhyamika-karika of Nagarjuna and also the Vijnanavada. The Dva 10 deals with Dhyana employing the terminology of Yoga philosophy. The Dva 16 deals with Niyativada which is referred to in the 3rd Dva. The Dva.s-20 are extremely incorrcct. They all deal with Jaina philosophy. Some titles are added to them at their close. The Dva 17 gives an exposition of Asrava and Samvara from the Vyavahara and Niscaya points of view; it is these which For Personal & Private Use Only

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*50 Siddhasena and his Works cause worldly life and liberation. It is the mamata that is the cause of misery in this world. In the Dva 18 the subject is how to follow the instruction. The Dva 19 deals with jnana, darsana and caritra. The Dva 20 sheds light on the three-fold character of dravya. The Dva 22 is a manual of Nyaya dealing with the logical details such as paksa, sadhya, hetu etc. A commentary of Udayasagara (16th century) is available on the 21st Dva; and the famous author Siddharsi has written a commentary on the 22nd Dva, i.e., the Nyayavatara. SUPPLEMENT---Pt. JUGALKISHORE MUKTHAR (Anekanta, Nov.Dec. 1949, nos. 11-12) has taken exceptions to some of our views about Siddhasena Divakara and his works. As already discussed, the age of Mallavadi is tha early part of the 5th century of the Vikrama era. Siddhasena is earlier than him, and therefore he is to be assigned to the 2nd half of the 4th century A.D. Pt. JUGALKISHORE has confused between two Mallavadis. Siddhasena is clearly indebted to some of the contexts in the canonical works, therefore he is described as Svetambara. If Siddhasena is mentioned in Digambara works it is because of the greatness of his works, just as Samantabhadra and Akalanka etc. are mentioned by Svetambara authors. It is not correct that the Niryuktis are composed in the 6th century, because there is ample evidence to show that they were still carlier. In the Anuyogadvara there is a reference to niryukti etc. Niryukti Gathas are found in the works of Kundakunda. They seem to be common inheritance. The canon mentions the Krama-vada and Kundakunda mentions the Yugapad-vada. Though Siddhasena advocated the Abheda-vada on logical grounds, it does not mean that he denied the authority of the canon. Pt. JUGALKISHORAJI has not correctly interpreted some of the expressions in the Dva.s. The use of Yasoda-priya (5.6) clearly confirms that Siddhasena follows the Svetambara tradition. Likewise he has avoided referring to Dra, 2.3 and misconstrued Dva (2.52. The use of yugapad by Siddhasena is not correctly underStood. Some of his arguments are not acceptable. The result of our own thought is that Samantabhadra flourished somewhere between Dharmakirtia and Akalanka, and he is to be put in A.D. For Personal & Private Use Only

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Siddhasena and his Works *51 7-8th century. Whatever may be the age of these authors and their relative priority, their greatness is ever-abiding. 25. Siddhasena Divakara: A Study: A Thesis submitted to the University of Bombay for the Ph.D. Degree by P. N. DAVE, September, 1962. INTRODUCTION-Siddhasena Divakara is one of the great writers of India, a pioneer in all the fields of Jainism. Jinasena and Hemacandra appreciated him as a poet. Besides his Dvatrimsikas, Sanmati-tarka is an important work on Darsana and his Nyayavatara deals with Jaina logic. Mallavadi, Haribhadra, Siddharsi and Abhayadeva have written commentaries on his works; and he is claimed and respected both by Svetambaras and Digambaras. The earlier work done in the field by Pandits SUKHALAL and BECHARDAS, Pt. JUGAL KISHORE, Dr. P. L. VAIDYA, Vidya BHUSHANA, KRAUSE, etc. is all taken into consideration. The Dyatrimoikas are studied here thoroughly, often correcting the text in many places. The material used is enumerated and the contents of the various chapters are indicated. I) LIFE--No contemporary meterial is availabe for Siddhasena's life. The Prabhavaka-carita of Prabhacandra, Prabandha-cintamani of Merutunga, Caturvimsati-prabandha of Rajasekhara are composed in the Vikrama era 1334, 1361 and 1405 respectively. There are two other unpublished Prabandhas. Then there is also the Kathavali of Bhadresvara written about 10th or 11th century A.D., but it could be even as early as the 7th century A.D. It is one of the oldest sources for the account of Siddhasena. Samghatilaka also (1365 to 1421 V. era) gives the life of Siddhasena. Perhaps it is based on some earlier source. The accounts are much over-coloured by miracles. There are also contradictions in details. Here more dependence is laid Caturvimsati-prabandha and variations from it are duly noted. Siddhasena was born at Avanti where King Vikramaditya was ruling. But Jinaprabha Suri mentions him as a Southerner belonging to Karnataka. He was a Brahmin by caste and names of his parents are also given. Siddhasena studied various sastras in Avanti. He was proud of his learning which he used to parade. Vtddhavadi puts him at his proper value. There are different versions of the story; however, Siddhasena became the disciple of VIddhavadi. He was For Personal & Private Use Only

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*52 Siddhasena and his Works given the name of Kumudacandra, according to some sources, at the time of his consecration. A story is narrated how Siddhasena came in contact with Vikramadiya of Ujjain whose patronage he received. At Citrakuta, Siddhasena secured miraculously certain books of vidyas from a pillar. At Karmara he won over the king Devapala and helped him in a battle with a magical army. Once Siddhasena expressed to the Sangha his intention to convert the scriptures into Sanskrit from Prakrit; and for this he was made to take Prayascitta. For twelve years he wandered as Avadhuta and later effected a miracle in the temple of Kudangesvara at Ujjain. This was by reciting the Dvatrimsikas. In another source it was effected by the Kalyanamandira-stotra. King Vikramaditya was highly impressed and became converted to Jainism. Siddhasena made him build a temple of Jina at Omkara. There are a number of doubtful points: whether he belongs to the South or to the North; whether Vrddhavadi or Arya Suhasti or Dharmacarya was his preceptor; whether Kumudacandra was his name or not; how far the mystic and miraculous powers attributed to Siddhasena are justifiable; what is the explanation of his attachment for Sanskrit; why his Dvatrimsikas were neglected; what is the historical value of the miracle at the temple of Mahakala and his alleged indentity with Ksapanaka. After noting and discussing the doubtful points in these biographical details the following conclusions are stated: 1) Siddhasena was a Brahmin in his earlier career. He was expert in Brahmanical studies and advocated the use of Sanskrit. 2) He was converted to Jainism. 3) Because of his logical thinking and partiality for Sanskrit he was given prayascitta. 4) He won the favour of king Vikramaditya and brought honour to Jainism. 5) He composed Sammatisutta and DvatrimsatDvatrimsikas. 6) Though he was a great poet and philosopher among the Jainas, he was not respected and his works were not appreciated. 7) He was a great debator and able dialectician. 8) His death was highly mourned, and nobody after him reached his stature. II) DATE-Siddhasena's date is a matter of controversy and number of scholars have discussed it so far. The external refe For Personal & Private Use Only

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Siddhasena and his Works *53 rences to Siddhsena and his works can help us to decide one terminus. 1) Haribhadra (7-8th century A.D.) refers to Siddhasena and his Sanmati. 2) Jinadasagaaimahattara (676 A.D.) mentions Siddhasena and his Sanmati. 3) Jinabhadra Ksamasramana (611 A.D.) refutes abhedavada propounded by Siddhasena. 4) Pujyapada (6th century A.D.) refers to Siddhasena in his Jainendra Vyakarana and quotes from one of the Dvatrinsikas (in his Sarvarthasiddhi). 5) Mallavadi is said to have written a commentary on the Sanmati, and his Dradasaranayacakra contains references to it. There are differences about the date of Mallavadi. So Siddhasena is earlier than Mallavadi and the tradition puts him as a contemporary of Vikramaditya who flourished in 57 B.C. That Siddhasena was a contemporary of Vikramaditya is corroborated by a number of reference in the Prabandhas of Jinaprabha, Rajasekhara, Prabhacandra and Bhadresvara. It cannot be said that these stories were manipulated. The date and identity of Vikramaditya are still under controversy. 1) VIDYABHUSANA indentifies him with Yasodharamadeva of Malava (530 A.D.). 2) KALYANAVIJAYA considers him to be Balamitra. 3) KRAUSE guesses him to be Samudragupta (340-375 A.D.). 4) SANGHAVI and Doshi identity him with Chandragupta II (380-418 A.D.), 5) PATHAK equates him with Skandhagupta (455-56 A.D.). 6) JAYASWAL takes him to be Sata karni Gautamiputra. 7) WINTERNITZ and others envisage him as a fictitious person. On the authority of the Prabandhas, this Vikramaditya who is associated with Siddhasena, is Vikrama who founded the era. There are reasons for this view: 1) the contents of GunavacanaDvatrimsika; 2) the prasasti in the Prabandha-cintamani; and 3) the record at the Nabheya shrine seen by Jinaprabha. There are some other considerations as well to put Vikramadiya in the first century B.c.: 1) Hala describes the donation of one Vikramaditya who preceded himself (87 A.D.). 2) Varahamihira quotes an ancient Garga and Vikramaditya was earlier than him. It is he who started the Vikrama Samvat and inaugurated a golden age as it were. That Siddhasena has this king in view is fully orne out by the various references in the Gunavacana-Dva (see verses 17, 24 etc.) enumerated and interpreted here. KRAUSE For Personal & Private Use Only

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*54 Siddhasena and his Works takes them to be references to Samudragupta in comparison with his inscription as enumerated and elaborated here. Of the 26 points adduced by KRAUSE none is decisive and peculiar to Samudragupta. KRAUSE's inference from the words like Satyabhama, Adyapurusa, Mtgapati, Mahendra etc. can be explained away even differently. The claim of Candragupta II is negatived by the fact that he possessed immoral character. All other identities proposed above can be set aside. The Guruparampara also shows that Siddhasena, the pupil of Viddhavadi, was a contemporary of Vikramaditya in 57 B.C. The explanation that Siddhasena belonged to Vidyadhara Amnaya agrees with our premises. JUGALKISHORE's identification of Divakara Yati with Siddhasena cannot be accepted because of the anachronism involved. JACOBI, VAIDYA and MUKTHAR assign Siddhasena to the 7th century A.D. after Dharmakirti whose definition is adopted by him. But this definition is now shown to be earlier than Dharmakirti: so also the twofold division of Pratyaksa and Anumana are all earlier than Dharma kirti. VAIDYA'S contension that Siddha sena was a predecessor of Jina bhadra holds no water. MUKHTAR'S view that Siddhasena borrowed a verse (No. 9) from the Ratnakarandaka of Samantabhadra cannot be used for chronology now, because it is not the work of Samantabhadra, the author of Aptamimamsa. The date of Ratnakarandaka is about 1000 a.d. There is no positive evidence before us to prove the influence of the first Samantabhadra or of Umasvati (4th century A.D.) or of Kundakunda (5th century A.D.) on Siddhasena. This evidence requires us to place Siddhasena in the latter half of the first century B.C. There is nothing in the works of Siddhasena that can be called as post-Kalidasa Sanskrit. Some scholars believe that Kalidasa flourished in the first century B.C. That Siddhasena flourished in the reign of Vikramaditya of Ujjain, who established the Kita era, is corroborated by some items in his works: 1) The use of Kanda; 2) older form of the Sankhya; 3) full description of Niyativada; 4) the characteristics of Vedavada; 5) the contemporary doubt of Jinahood of Mahavira; 6) archaic forms of Sanskrit; 7) Siddhasena being the first author to write systematically on Logic among the Jainas; 8) the For Personal & Private Use Only

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Siddhasena and his Works *55 age of conflict between tradition and anti-tradition; and 9) the environment of accepting Sanskrit as scriptural language. All these considerations indicate that Siddhasena flourished before the 4th century A.D. III) Works etc.-There is a large number of works attributed to Siddha sena and of that name there have been many authors. There are only two works, viz., Sanmati and Dvatrimsikas which belong to Siddhasena Divakara. There are available now only 21 Dva.s out of which only 15 contain 32 verses. The number of in each and their order of arrangement are questionable. The 21 include the Nyayavatara and Mahavira Dva. It is claimed that Siddhasena had epithets Kumudacandra, Ksapanaka, Gandhahasti etc. The Kalyanamandira and CikuraDvatrimsika mention the name Kumudacandra. Gandhahasti is a different Siddhasena. Some other works, not available now (enumerated here), are attributed to him. The Sakrastava cannot be his work, but possibly belongs to Siddhasenagani of the 9th century A.D. It shows later philosophical trend unknown to Divakara, As to the Kalyanamandira Stotra, it has 44 verses in praise of Parsvanatha. Some 11 commentaries (enumerated here) are available on it. The earliest belongs to 1652 A.D. It is opined that it imitates the Bhaktamara. Both of them are composed in the same foi mat and the similarities between them are indisputable (details given). The last verse of the Kalyanamandira may be an interpolation. It deserves to be compared with the Mahimnastotra of Puspadanta. The Prabandhakosa calls it Dvatrimsika, but this is not borne out by the present text. The 44th verse mentions Kumudacandra. There is the Cikura-Dvatrimsika in praise of Rsabha. It mentions Kumudacandra prefixed with jana as in the Kalyanamandira. This cannot be the work of Siddhasena Divakara. The Vardhamana-Dva, the 21st in the enumeration, lacks both poetic and philosophic heights of Siddhasena and shows certain polemic weakness. This cannot be the work of Siddhasena. Likewise the Anekartha-dhvanimanjari attributed to Ksapanaka, Visogragrahasamanavidhi ascribed to Siddhasena, Nitisarapurana said to have been composed by Siddhasena, Simhasana Dvatrimsika For Personal & Private Use Only

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*56 Siddhasena and his Works Ti. which goes in the name of Siddhasena: all these cannot be definitely attributed to S. Divakara. Likewise is the case of Bihat-sandarsana-samuccaya. The Pramana-Dvatrissika claimed to have been composed by him possibly dealt with the Pramana of Kevalin, but it is not available. Devanandi refers to Siddhasena and the peculiarity of form attributed to him is traced in the Vedavada-Dvatrimsika. Another Sutra indicates that he was a grammarian. A work on Astrology is attributed to Siddha sena. There are stray verses quoted from the works of Siddhasena which are not available today. Abhayadeva attributed to him a verse nayastava etc. It is not found in the Dva.s, but it is found in the Svayambhustotra of Samantabhadra. Likewise, verses are quoted by Maladhari Hemacandra, Prabhacandra, Simhaksamasramana and some of them are quite worthy of Siddhasena. The contents and verses of the Dvatrimsikas etc. are tabulated(here). Tradition attributes the Sanmati and Dvatrimsikas to Siddhasena; but JUGALKISHORE MUKHTAR postulates 3 Siddhasenas and attributes the Dva.s differently. On the basis of the different views expressed in the Dva.s, Siddhasena, the author of Sanmati, is a Digambara according to him and is not a predecessor of Samantabhadra. It is quite possible that in some Dva.s Siddhasena follows the traditional view but in others a progressive view. This is quite natural in his intellectual development. Other scholars have put Nyayavatara later than Dharmakirti; but it can be shown that the Nyayavatara is following earlier difinition and Siddhasena need not be put after Dharmakirti. The authorship of the Nyayavatara cannot be separated from that of the Sanmatitarka. The inconsistencies shown by Pt. MUKHTAR in the Niscaya-Dva can be easily met with as is done by Pt. SUKHALALJI. The hypothesis based on parallelism in philosophy is often misleading Pujyapada quotes a verse from the 3rd Dva. Simhaksamasramana refers to Siddhasena as an author of both the Sanmati and Nyayavatara and quotes from his Pramana-Dva. Jinasena refers to Siddhasena both as a kavi and pravadi. It is a sad fact that Prabandhas about Siddhasena do not mention the Sanmati-tarka. From this it cannot be concluded that the author of the Sanmati is different from the author of Dva.s. For Personal & Private Use Only

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Siddhasena and his Works *57 All the 21 Daa.s are found in one and the same Ms. It may be seen what their colophons mention. At the end of the 19th Dva, Siddhasena is qualified as Dvesya-ovetapata. The 21st Dva mentions Siddhasena-Divakara. The Nyayavatara mentions SriSitapata-Divakara, and the Sanmati colophons mention SriSiddhasena-Divakara. There is unformity in the style in every one of them. His progressive and independent logical thinking is seen in the Sanmati-tarka and in the Niscaya-Dva. Some orthodox scribe appears to have added the word dvesya before his name. Siddhasena is both a poet and a philosopher and even his hymns are philosophical; and he has a remarkable comprehension of the various systems of philosophy. His verses contain beautiful similes. There is no doubt about the common authorship of the Sanmatitarka and the Dvatrimsikas. One can speculate about the proper order of his works. His former phase of life was disorderly but the latter a Kstayuga. The 6th Dva refers to the former phase and the 11th to the latter. Love for one's name is a sign of youth, so he mentions his name in the 5th and 2nd Dva.s. The 4th explicitly refers to his recent anointment. The Sanmati-tarka also alludes to his name. The 6th Dva complains that the modern authors are not appreciative. This possibly refers to the Sanmatitarka or the Niscaya-Dva: the latter perhaps an earlier composition. It is possible, according to some of the sources, that the Sangha inflicted on him the atonement. The 6th Dva is perhaps an apology. Then he seems to have composed the hymn of Parsva or Rsabha. Then comes the Gunayacana-Dva in honour of Vikramaditya who favoured him and who was admitted to the Sangha. Thereafter he composed rest of his works to educate disciples. Vada Dva is characteristic of his mature age. Nothing can be said about the Nyayavatara and his hymns on different systems of Philosophy. IV) SIDDHASENA AND OTHER AUTHORS--Siddhasena is a pioneer of most of the branches of the knowledge among the Jainas. Excepting the scriptural literature no other writings have influenced Siddhasena. There are different opinions about the dates of Kundakunda and Umasvati. Along with Siddhasena they have been respected by both the sects. Kundakunda and Siddhasena have much in cammon, but Kundakunda's influence on Siddhasena his For Personal & Private Use Only

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Siddhasena and his Works cannot be decisively proved. The word Samana in the Pancastikaya Samayasara No. 12 possibly includes Siddhasena. Pts. SANGHAVI and DOSHI have shown how Kundakunda has attacked the doctrinal positions of Svetambaras, but there is no such sectarian discussion in the Sanmati-tarka or in other works of Siddhasena. There is no influence of Umasvati on Siddhasena. If Umasvati was the predecessor of Siddhasena, then Siddhasena might not have suffered for his proposal of Sanskritising the scripture. The Prasamarati of Umasvati deserves to be compared with the Tattvarthasutra. Pujyapada (5th century A.D.) refers to Siddhasena and mentions him also as Stutikara. Samanta bhadra is a great name among the Jainas. In any case he was prior to Pujyapada who refers to him also in the Jainendra Vyakarana. He is a great philosopher and a great genuis but he is posterior to Siddhasena. There are similarities in the works of them as well as in the traditions about them. *58 Mallavadi is the author of Dvadasara-nayacakra. Hemacandra pays homage to him. Pts. SANGHAVI and DOSHI consider him to be a contemporary of Siddhasena. He had the honour of being the first commentator on the Sanmati. It is not available but Haribhadra has quoted it in his Anekanta-jayapataka. So also Yasovijaya seems to have utilized it. It is strange that Abhayadeva fails to give any hint of his work. He was not a contemporary of Siddhasena. He does not seem to be acquainted with authors like Dharmakirti. He had the Sanmati and Dvatrimsikas before him. He is said to have propounded yugapadupayoga-vada. Jinabhadra refutes the Abhedavada of Siddhasena. He has adopted many gathas from the Sanmati. Sumatideva is said to have written a commentary on the Sanmati as stated by Vadiraja and Sravana Belgol inscription. Haribhadra was a prominent Jaina scholar. He is highly influenced by the works of Siddhasena. He flourished before 800 A.D. His praise of Siddhasena is significant. He quotes the Sanmati-tarka, but his alleged commentary on the Nyayavatara is not available. Haribhadra has received inspiration from some of the contexts in the works of Siddhasena (enumerated). Simhaksamasramana quotes verses from the Sanmati-tarka and he mentions both Sanmati and Nyayavatara of Siddhasena. For Personal & Private Use Only

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Siddhasena and his Works *59 Gandhahasti upholds the kramavada and refutes the abhedavada of Siddhasena. Akalanka and Vidyananda quote the Sanmati. The former has adopted the subject matter of the Sanmati in his Laghiyastrayam and has also accepted some of the views of Siddhasena. Vidyananda also partly approves the views of Siddhasena. Other authors like Silanka etc. show great respect for Siddhasena. Hemacandra looks upon Siddhasena as the greatest poet; he imitates him in his Dvatrimsikas; and the common points between them are obvious. Siddharsi (962 V. era) has written a commentary on the Nyayavatara. Abhayadeva of the Candragaccha (10th century A.D.) has written a commentary on the Sanmati-tarka. It is a treasure of philosophical thought up to-date. It is called Vadamaharnava or Tattvabodhavidhayini. Both the titles have equal significance. It is a methodical exposition and follows the footsteps of Sabaracarya, Sankaracarya etc. Yasovijaya is highly influenced by Siddhasena, and he has expounded the contents of the Sanmati-tarka and has composed a work called Dvatrimsat-Dvatrimsika. * Works of Siddhasena reflect his close study of Brahmanical literature especially on Nyaya, Vaisesika, Sankhya, and Vedanta. Siddhasena's exposition of Buddhism does not refer to any Buddhist text. He might have had before him the works of Asvaghosa and Maticeta. Asvaghosa flourished in the 1st century A.D. Even earlier than Asvaghosa some authors wrote in polished Sanskrit. Some of his verses are comparable with similar contexts in the Stuti Dya of Siddhasena. Matrceta was a great Buddhist poet. He flourished in the first century A.D. Siddhasena's first five Dvatrissikas can be compared with Maticeta's Sataka. Between Kalidasa and Siddhasena there are many common contexts as well as similarity of style. Perhaps they were contemporaries. Buddhist philosopher like Nagarjuna etc. have left their influence on Siddhasena. Dharmakirti is posterior to Siddhasena, so JACOBI and VAIDYA are wrong in inferring Dharmakirti's influence on Siddhasena. V) PICTURE OF THE TIMES--As to the contemporary picture reflected in the works of Siddhasena, he lived in an age of great upheavel. Sanskrit was being adopted by Buddhist authors like Asvaghosa and Jaina authors like Siddhasena and Umasvati. For Personal & Private Use Only

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*60 Siddhasena and his Works Reasoning was valued morc than tradition. Religious disputations were being favoured by kings and the code of these debates was not very healthy. Poets praised the kings though all of them were not very worthy. Vikramaditya was a great king of the times. He was endowed with outstanding qualities. There was a struggle between orthodoxy and progressiveness. Both Siddhasena and Kalidasa raised their voice against the dictum that old is gold. Mystic practices were in vogue. The kings employed spying and achieved success by any means. On the whole people were devoted to religion, but there were doubters as well. A Hindu king Vikramaditya uprooted the Sakas and founded the Saka era. VI) AIM OF SIDDHASENA'S WORKS--Siddhasena has indicated the forces which compelled him to write. As an ascetic, he was to follow the path of salvation and get rid of samsara. To understand the scriptures he laid stress on the Nayavada. It is this that led him to write the Sanmati. Correct knowledge of Pramanas and Nayas is very essential for the liberation of the self. These two are discussed in the Nyayavatara. He was out to glorify his own religion. He has, therefore, studied different systems of philosophy so that he could prove how the religion of Jina is superior. He wanted to place before his readers the Nisca yadrsti; and, in this direction, he has made worthy efforts in all his works. For the first time he introduced systematic logic among that Jainas and popularised the Sanskrit language. His was a religious mission with a view to presenting the doctrines of Mahavira in a consistent manner. VII) SIDDHASENA'S PERSONALITY-Siddhasena was a manifold personality with mastery over many subjects. He was a great poet, philosopher, saint, dialectician, grammarian, astrologer and so on. He was a man of learning quite proficient in different Brahmanical schools of philosophy as well as in Buddhism and in Jainism. He had mastered the Jaina scriptures including perhaps the Drstivada. He showed acquaintance with polity and government organisation; and references to this effect are found in his Stutis. He knew Ayurveda and Ugraditya makes a reference to him. He uses plenty of technical terms from For Personal & Private Use Only

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Siddhasend and his Works *61 Ayurveda. Likewise he was conversant both with Astronomy and Astrology. He knew metrics and he was an expert in miracles. He was a philosopher-poet with a remarkable mastery over expression and skill in description. He stands comparison with Kalidasa. His expression is embellished both in Artha and Sabda. His similes are catching and Dsstantas striking. He has a fund of humour, and he can be both serious as well as light. He is a dialectician and his teachings are always original. He must have been a mighty debator capable of outwitting his rivals. He was a Brahmin by birth but Jaina by conversion. He was mature in thought and expression. His devotion to Jainism is unquestioned. He accepts defeat sportively, and he is sattvika enough to undergo prayascitta. VIII) SIDDHASENA'S CONTRIBUTION--He inaugurated a new age of logic and outlook. His Nyayavatara is a unique contribution in which he defined Pramanas and refuted the Buddhist point of view. There is something original in his contribution towards the development of Jaina Logic. He is the great exponent of Anekantavada and of the Abhedavada. His interpretation of epistemology, especially the identity between mati and sruta is significant. He has given an able exposition of contemporary philosophy. His exposition of Sankhya is earlier than that of Tavaraklsna. To debating he has made special contribution by his psychological approach. He is rightly honoured as a great poet on account of his heights of imagination, wealth of intution, lucidity of language, art of exposition, mastery over metres and rich vocabulary. By using Sanskrit he gave Jaina philosophy a seat near Buddhism and Brahmanism. He has given a glorious account of his patron Vikramaditya. Hemacandra can be worthily compared with Siddhasena in rendering service to the faith and in many other respects. Siddhasena is to Jainism what Dinnaga is to Buddhism and Sankaracarya to Brahmanism. 1. SANMATI-TARKA - The Sanmati is a great work, a darsana. It is admired by Haribhadra and many others both from Svetambara and Digambara sects. It has been commented upon by Mallavadi, Sumatideva and Abhayadeva. Yasovijaya has commented almost on all the works of Siddhasena. It is a philosophical treatise in Prakrit Gathas, and it is divided into three 21 For Personal & Private Use Only

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Siddhasena and his Works chapters (called Kanda) like the Pravacanasara of Kundakunda. The first is Nayakanda, the second Jivakanda, and the third has no name. Pts. SANGHAVI and DOSHI think that the author might have not named it. VAIDYA names it Anekantavada-Kanda and JUGAL KISHORE endorses it. The propriety of the Jivakanda is questioned. It should have been Jnanakanda or Upayogakanda. There is a difference of opinion even on this point; and references to Jiva in that section are pointed out. Some other alternative names are also suggested. The term Kanda is used for the first time in Jaina literature by Siddhasena, and it cannot be traced back to the word Gandika of the Drstivada. It is found in the Atharvaveda, Ramayana etc. The word Sutta is used for some canonical text. It is derived from Sutra and not from Sukta. *62 The first chapter has 54, the second 43 and the third 70 verses, thus making a total of 167 verses. It is opined that the verse 69 of the third chapter is an interpolation. There is difference of opinion in this regard. The title Sanmati, or Sammai in Prakrit, is the epithet of Lord Mahavira and has a double significance. It contains right or approved knowledge. The word Sanmati for Mahavira is more common among the Digambaras. Sammati is more appropriate than Sanmati. Siddhasena has adhered himself more to the logic than to the scripture. It is called both Tarka and Prakarana, and they have their own significance. It is written in general Prakrit different from the Agamika language. The peculiarities of da found in the South are not found in the Sammati. This was perhaps written in Northern India or in the Western part of India. The author was a north Indian and not a South Indian by birth; and the Mss. of his works are only found in the north. All other works of Siddhasena are composed in Sanskrit. The style of the Sammati is perfectly philosophical like that of the Samkhyakarika. At present the commentary of the Abhayadeva alone is available, though references to Mallavadi's commentary are met with. The commentary of Sumatideva is mentioned, and there might have been some other commentaries as well. Coming to the contents of the Sanmati, Abhayadeva presents an elaborate exposition of the first verse in which he reviews many philosophical tenets. Then follows the exposition of Dravyarthika For Personal & Private Use Only

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Siddhasena and his Works *63 and Paryayarthika points of view and of three-fold characteristic of substance. The relation of the Nayas is indicated with suitable illustrations. Then is stated the Saptabhangi as well as the way in which the soul is to be understood. The second Kanda deals with Jnana and Darsana and the exposition of the Five-fold knowledge. About the relation between Jnana and Darsana in a Kevalin there is controversy-- kramavada, sahavada or abhedavada. Siddhasena upholds the last. He is criticised by others for this view especially by those like Jinabhadra, Siddhasenagaai etc. who uphold the Kramavada of the Agama. Siddhasena has expounded the theory of knowledge in details covering the eight-fold division, laying special stress on Kevaladarsana and Kevalajnana. In the concluding section he wipes out the doubt about the difference between Jiva and Kevala. He gives suitable illustrations. In the third Kanda Siddhasena shows that the Anekantavada is the only ultimate reality and all exclusive statements are one sided. Then he discusses that if Gunas were different from Paryayas, there should have been a Gunastikanaya. He illustrates duly how the substances and their "attributes are not different. Then the three-fold characters of the substance is described. A real Jaina is never an extremist. He stands for Anekanta which should not be allowed to become Ekanta. He explains the word Samaya. He further explains the application of the Anekanta to the three-fold nature of the substance extended over three times. The Nayavada can be manifold, and there can be different theories regarding the soul. The value of Anekanta in understanding reality is unquestioned. Every verse, in this work, is pregnant with great meaning and philosophical implication. Not only it explains the Jaina doctrines but also refutes the rival tenets. 2. NYAYAVATARA---The Nyayavatara is a primer of logic, the first of its kind among the Jains and quite equal to the Pramana-samuccaya of the Dinnaga. It cantains 32 verses and hence it is included among the Dvatrimsikas; but that it is addressed to Lod Jina does not seem proper. The second period in the progress of Jaina logic is inaugurated by the genius of Siddhasena who lays the foundation of logic among the Jainas For Personal & Private Use Only

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*64 and establishes the doctrine of Anekanta. The Nyayavatura has brought down Nyaya for the Jainas. It is considered to be earlier than the Nyayapravesa of Dinnaga and the Nyayabindu of Dharmakirti. According to Umasvati the path of salvation is possible through the knowledge of Pramana and Naya and for these stand the Sanmati-tarka and the Nyayavatara. The Nyayavatara difines Pramana in details. Siddhasena could not have borrowed a verse of Samantabhadra. He discusses the verbal testimony and gives the exposition of Anumana in detail. His observations on the Drstanta are significant. He explains the various fallacies and states in conclusion the Anekanta and Nayas. Santyacarya has written the Varttika on it and Siddharsi's commentary is a great tribute to its value. Siddhasena and his Works 3. STUTIS The first 5 Dvatrimsikas are prayers of Lord Mahavira. On the first 4 there is a commentary of Vijayalavanyasuri. The 5th is of great poetic charm. The 11th Dva is an eulogy of king Vikramaditya. The 5th is called Stuti-dva. Siddhasena is said to have prayed to Parsvanatha or Vrsabha by 32 Dva.s which began with the verse Svayambhu. These are translated here with occasional observations here and there. Then follows the translation-exposition of Dva.s 1, 2, 3, 4, 5 and 11. Here and there doctrinal differences are discussed and the views of some others are reviewed. 4. VADA-It is difficult to trace the origin of Vada, but jijnasa seems to have been at the basis of it. Questions have been raised right from the Vedic times. The Jaina Nirgranthas concentrated themselves more on the religious practices. The age of Mahavira, however, was full of controversies. When learned Brahmins were converted to Jainism, they infused the fresh spirit of dialectics in Sanskrit and Siddhasena is a pioneer. These debates had their objectives, varieties and the rules of their conduct, the specimens of which arc illustrated from Buddhist and other sources. The Dva No. 7 is named as Vadopanisad. Here Siddhasena explains how the disputation is set, how one should know about the adversary, how favourable considerations should be secured etc. He gives certain warning to the debators and sheds light on the nature of assemblies. He gives instances about one's behaviour there. And some of his descriptions For Personal & Private Use Only

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Siddhasena and his Works *65 about the debates are quite catching. Patience, according to Siddhasena, is a solid shelter for the debators. The Dva No. 8 deals with Vada. In the 7th he appeared crooked and devising but here he is a tranquil Jaina monk. Perhaps this is the fruit of his maturity. His similies and the description of the debators are apt. He attaches more value to the friendly discussions which alone can yield good results. He gives concrete illustrations of the debators and also sheds light on their behaviour, their vanity, their short-comings and their inconsiderateness. 5. JAINA PHILOSOPHY--Among the Dvatrimsikas available No. 6, 10, 17, 18, 19 and 20 deal with Jainism. The first four have not been named by the author, but in view of their contents they may be called 6 Aptaviniscaya, 10 Yogacara, 17 Sivopaya and 18 Anusasana. 6:--Siddhasena lays more stress on reason than on blind acceptance. It discloses the emotion of a person who has suffered at the hands of the orthodox. The verses from this Dva are translated here with occasional observations. 10:-This is an exposition on Yoga in Jainism. Some details of this are described in the Yogabindu of Haribhadra later. According to Siddhasena Yogic performances are intended for ripening or obstructing the Kasayas. In this the direct valid knowledge of a Kevalin is maintained. The four-fold meditation is discussed and some of the theoretical ideas, such as Upadhana etc., conditions for Yogic activities and other requisites are discussed. This Dva has two verses more. - 17:--In this the path that leads to salvation is praised. Here Siddhasena emphasises the importance of both knowledge and conduct. He explains that merit and demerit give rise to pleasure and pain respectively. The environments play a great role on the deeds of a man. One has to cultivate certain virtues and eliminate bad traits. The difference in the results of the Karmas is duly accounted. 18:- This Dva discusses the rules or instructions about imparting knowledge to candidates. The style is ornate and the outlook practical. The feelings to be considered in teaching the requisites of a good teacher and the conditions for instruction are For Personal & Private Use Only

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Siddhasena and his Works discussed. The students are classified and certain rules are laid down to be observed by a candidate to eliminate his errors. Lastly, the nature of higher studies is expounded. *66 19. Niscaya Dva :-Here Siddhasena propounds the ultimate point of view. His identity of Mati and Sruta and also of Avadhi and Manahparyaya has been commented upon by Yasovijaya. Siddhasena's expositions and usage have their speciality. He also expounds his higher views about collusion and division based on the number of Gunas. Not only he propounds his ideas about knowledge but also advocates their appropriateness. Because of certain independene and novel views expressed in this Dva, scribes have described Siddhasena as Dvesya. 20. Drstiprabodha :-This deals with Drsti as the 13th deals with Samkhya. Siddhasena has in view perhaps 12th Anga, the Drstivada, which is lost. Siddhasena's age is postulated as first century B.C. Perhaps this Anga was available in his days. He might have used Utpada and other Purvas. The Drstivada discusses various rival views and Siddhasena also brings out this disharmony between Bauddha, Samkhya and Vaisesika and proves ultimately that Mahavira's stand-point harmonises all of them. He explains Dravya, Paryaya and Sat. The one-sided views are considered inappropriate. He discusses Satkarya and other Vadas and also some geographical topics. He concludes that Mahavira's words are consistent. The text is often corrupt and maximum attempt is made to bring out the meaning. 6. NON-JAINA PHILOSOPHY-The Dva No. 9 bears the name of Vedavada. It shows the influence of the Svetasvatara Upanisad and the Bhagavadgita borrowing freely words and expressions from Vedic literature. Perhaps Siddhasena has his own meaning for these terms. Some verses are difficult for interpretation. The sources of some of the ideas here can be marked out. He concludes that the non-duality view-point is the only perfect outlook which can lead one to liberation from miseries. The Dva No. 12 deals with the Nyaya school which is based on the Nyayasutras of Gautama. This school has its own history. The various categories of the Nyayasutra can be spotted in the verses of this Dva. Siddhasena discusses also what is the reason and what are the fallacies of reason. Here and there his termino For Personal & Private Use Only

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Siddhasena and his Works *67 logy differs from that of Gautama. Some of the doctrines etc. are defined and the arena of dialectics is indicated. How one earns strength in a debate and what are the weaknesses of discussion are indicated. The Dva No. 13 called Samkhyaprabodha aims to give a description of the Samkhya system which has its own history. Siddhasena adopts the definition of Pratyaksa and Anumana from Varsaganya. Here only some aspects of Samkhya system are dealt with and the text is often corrupt. Siddhasena has perhaps Kapila in view whom he calls a Rsi. He also refers to Asuri and Vyasa. The evoluent and the evolution are narrated. The pramanas are defined. The nature of spirit is indicated. Evolutions etc. are described. Functions of the sense are expounded. And what are Siddhis, Tustis and Bhutasargas are discussed. Siddhasena does not follow any definite source and his exposition of the Sankhya is original. The Dya No. 14 is named as Vaisesika Dvatrimsika. The Vaisesika system has its own history. Like the Kanada's Sutras this text also agrees with the discussion of Dharma. The categories, Pramanas etc. are enumerated. The atomic theory is discussed. The creation of the bodies, time and space, mind, different dimensions, origination of sound, the nature of existence, the idea of nescience are all discussed. The Dva No. 15 deals with Santanavada of Buddhists. It is very dificult to ascertain Siddhasena's sources. The ideas about Pudgala, Pratitya Samutpada, Padartha, as in Buddhism, are discussed. There follows an exposition of Bhavana, Hetupratyaya, Nirvana etc. The Dva No. 16 is named Niyati Dvatrimsika. Niyati was considered as one of the first six causes even in the Upanisadic age. The Ajivika leader Gosala was an exponent of it. Some questions about Niyati are enumerated. This Niyativada is sometimes considered as an offshoot of Jainism and sometimes identified with Digambaras, The Bhagavatisutra gives some details about it. According to the Niyativada the creator is rejected and the effort is denied. The transmigration of a soul is due to predestination etc. according to Gosala. The ideas about dreams, gods and inferences etc. are discussed. For Personal & Private Use Only

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Siddhasena and his Works APPENDIX-The Kalyanamandira-stotra is an important hymn among the Svetambaras, its popularity being shared only with the Bhaktamara-stotra of Manatunga. JACOBI attributed its authorship to Kumudacandra which name is alluded in the Stotra itself. Traditionally it is attributed to Siddhasena Divakara, a contemporary of Vikramaditya. JACOBI held a different opinion and here some additional evidence is given to support him. *68 It is only in the 14th century that the personality of Kumudacandra got merged into that of Siddhasena as it is clear from the Prabhavakacarita. In earlier accounts there is no reference to this. The Kalyanamandira-stotra is associated with the miracle performed by Siddhasena at Ujjaini. There is, however, some inconsistency in the narration. Kumudacandra was a different person. This is clear from the manuscripts of the Cikura-Dvatrimsika which also mentions Kumudacandra prefixed by the term jana. Both these hymns have similarity in style. Siddhasena cannot be their author because of the stylistic differences. Prior to the 13th century A. D. the Kalyanamandira is not attributed to Siddhasena. Kumudacandra is not mentioned in any Gurvavali nor can it be identified with the Digambara Kumudacandra (c. 1125 A.D). It is to be presumed that Kumudacandra was a Svetambara. He flourished in the 12th century A.D. for the following reasons: 1) He is mentioned in the Prabhavakacarita. 2) Cikura-Dvatrimsika contains the word hevaka of Parsian and Arabic origin, not current before the 11th century A.D. 3) No older commentary on the Kalyanamandira is available. 4) The ornate style has the smell of the age of Jayadeva. The last verse of Cikura- Dva mentions the word Ravi probably denoting Divakara. There is another work Vardhamana Dvatrimsika which resembles the Kalyanamandira and Cikura-Dvatrimsika in style and form. It is considered to be not a work Siddhasena though this name occurs at the end. It is not unlikely that this also might be the work of Kumudacandra, known afterwards as Siddhasena. The Kalyanamandira is worthy of a great poet who can stand comparison even with Kalidasa in style and expression. For Personal & Private Use Only

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Siddhasena and his Works *69 26. V. P. JOHRAPURKAR: Visvatattva-prakasa, Jivaraja Jaina Granthamala, No. 16, Sholapur 1964, Introduction pp. 41 ff. which deal with Siddhasena and his works. Siddhasena occupies an important position as an exponent of the Nayavada and as an independent reviewer of the Agamic doctrines. As the Prabandhas report, he was a Brahmin by birth and was initiated into the Jaina order by Mukundarsi alias Vtddha vadi. He could not proceed with his proposal to convert the Agama into Sanskrit because of the disapproval of the Sangha. His conversion of the Sivalinga into the image of Parsva at Ujjaini is an important factor in his career, and an occasion for the composition of his Dvatrimsikas. His title Divakara indicates the sun of the present age. In the three works, Dvatrimsika, Sanmati nnd Nyayavatara, attributed to Siddhasena, there are differences of views; so it is better that they are separately reviewed. The Sanmati or Sammai is suffixed with -Sutra, -tarka and -prakarana. Each of its three Kandas has 54, 43 and 70 Gathas respectively. In the first there is the description of the two basic Nayas, Dravyarthika and Paryayarthika, indicating their relation with the seven Nayas and the Niksepas. The one-sided views of Bauddha, Samkhya and Vaisesika systems are reviewed. Lastly, Jiva is described from the points of view of seven Bhangas. In the Second, Jnana and Darsana, the important characteristics of the Jiva, are significantly discussed. Discarding the yugapad and the kramasah views of the Digambara and Svetambara tradition, he propounds the abheda-vada. This being something novel Jina bhadra and others have criticised it. In the Third is discussed the relation between Dravya, Guna and Paryaya, and explained why there could not be a Gunarthika-naya. The threefold nature of Dravya is expounded, and there follows an exhortation on the importance of the Nayavada much superior to the other usual activities of monks. The commentaries of Mallavadi and Sumatideva on the Sanmati are not available; the only commentary at present is that of Abhayadeva. Jinadasa Mahattara refers to the Sanmati and Jina bhadra criticises the Abhedavada: their dates are A.D. 676 and 609. So the Sanmati may be assigned to For Personal & Private Use Only

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*70 Siddhasena and his Works the middle of the 6th century or a little earlier. The Prabandhas about Siddha sena do not mention the Sanmati. According to the Prabandhas, Siddhasena composed 32 Dva.s, but only 21, or 22 if Nyayavatara is included, are available. Every one of them has not got 32 verses. The flrst 5 Dva.s are in praise of Mahavira and are influenced by the Svayambhustotra of Samantabhadra. The 11th Dva is in praise of some king; and according to Dr. HIRALALAJI, he is Chandragupta Vikramaditya. The Dva.s 6 and 8 are samiknatmaka; and the rest of them deal with different Darsanas. There are different opinions in these. Vedavada-dva describes Brahman in the Upanisadic language. The Niscaya-dva shows that Mati and Sruta are abhinna so also Avadhi and Manahparyaya. Here Jiva and Pudgala alone are recognised as Dravyas. The colophon of this Dva describes the author as dvesya-sitapata. The Dva.s 1, 2 and 5 subscribe to the yugapad view as against the abheda of the Sanmati. On account of such differences it cannot be held that all the Dva.s are composed by one and the same Siddhasena. They are important from the point of view of logical exposition. Some of them have been composed earliar than Pujyapada who quotes a portion of a verse from Dva 3 in his Sarvarthasiddhi. Haribhadra and Malayagiri refer to one Siddhasena who held the Yugapad view: may be that he is the author of the Dva.s. The Nyayavatara contains 32 verses and hence looked upon as one of the Dva.s. It is one of the important and the earliest manuals on Nyaya. As to its contents, it accepts two Pramanas, Pratyaksa and Paroksa, the latter includes Anumana and Agama. Pratyaksa and Anumana have two types each, Svartha aud Parartha. Pramana cannot be bhranta. Hetu is the basis of Anumana. Lastly Agama is required to be founded on Syadvada. Haribhadra had written a commentary on the Nyayavatara from which he has included a verse (No. 4) in his Saddarsanasamuccaya (No. 56); so the Nyayavatara was composed earlier than the 8th century. It takes the definition of the Agama from the Ratnakarandaka and the definition anyathanupa-pannatva of the Hetu from Patrakesari; therefore the Nyayavatara could not be assigned to earlier than 7th century. Commentaries on this work have been written by Haribhadra, Siddharsi and Devabadra. Taking For Personal & Private Use Only

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Siddhasena and his Works the first verse as the basis Jinesvara and Santisuri have composed the Varttika. Publications etc. of each work are noted at the end of the discussion on each work. *71 27. KAILASHCHANDRA SHASTRI Digambara Paramparame Acarya Siddhasena (in Hindi). Shri Mahavira Jaina Vidyalaya Golden Jubilee Volume, pp. 37 f., Bombay 1968. Siddhasena, the great Jaina author-logician, is revered in both the sects of Jainas. Though his works are more respected among the Svetambaras today, such was not the situation in the past. Akalanka mentions Siddhasena in his Tattvarthavarttika (1.13) along with Sridatta who was a great Digambara Acarya and who, according to Vidyananda (Tattvartha-slo., p. 280) had conquered 63 disputants and was the author of Jalpanirnaya. Jinasena (1) in his Harivamsa (I. 30) and Jinasena (II) in his Adipurana (I. 42) respectfully refer to Siddhasena in the midst of other Digambara authors. Primarily Anekanta is discussed in the Sanmati and the discussion about Darsana and Jnana follows as a part of it. The arguments to prove the abheda of jnana and darsana are a hard nut indeed. Jinasena shows a close study of the Sanmati. Virasena quotes the Sutras of the Sanmati, as an Agama, in the classification of Nayas; but its Abheda-vada (which is severely criticised by Jinabhadra in his V.-bhasya) which he does not accept, he disapproves in soft words. Akalanka stands as a remarkable confluence of Samantabhadra and Siddhasena. In his Astasat on the Aptamimamsa of Samantabhadra, he accepts some of the logical conclusions of Siddhasena, for instance, the six-fold Naya-classification. In his comm. on the Laghiyastrayam he adopts the Sanskrit chaya of some of the Gathas of the Sanmati. Likewise, he has sympathetically discussed the Gunaparyaya view of Siddhasena whose influence he has inherited. Vidyananda has composed his Astasahasri on the Aptamimamsa. Following the example of Kumarila, he wrote his Tattvartha-slo. He refers possibly to the Nayacakra of Mallavadi. He does not accept Siddhasena's views on Nayas or Gunaparyaya. The way in which he fits in the Guna-paryaya in For Personal & Private Use Only

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*72 Siddhasena and his Works the Anekanta is significant. Though differing from Siddhasena thus, he quotes a Gatha of his respectfully. Sumatideva flourished possibly earlier than Akalanka; and Vadiraja (Parsvanathacarita I. 22) remembers him as Sanmati, the commentator on the Sanmati which must be the same work as that of Siddhasena. Santaraksita, in his Tattvasamgraha, reviews the views of a Digambara author Sumati, possibly this very commentator. According to a S. -Belgol inscription, Sumatideva was the author of the Sumati-saptaka. The Sanmati was respected as an Agama; but with the disappearance of Sumati's comm. and after Abhayadeva wrote his commentary on it, it came to be looked upon as a work of Svetambara tradition. A line from one of the Dva.s is quoted in the Sarvarthasiddhi VII. 13) by Pujyapada; this is quoted by Akalanka and Virasena (Jayadhavala 1, p. 108) fully. Further Akalanka (Tattvarthava. VIII. 1) quotes another verse 1.30. The Nyayavatara has not got recognition among the Digambaras. Thus Siddhasena and his Sanmati have been respected in the Digambara-Parampara. For Personal & Private Use Only

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The Library of Jain Literature NYAYAVATARA (The Earliest Jaina work on Pure Logic) by SIDDHA SENA DIVAKARA (The celebrated Ksapanaka of Vikramaditya's court) WITH SANSKRIT TEXT AND COMMENTRY EDITED FOR THE FIRST TIME WITH NOTES AND ENGLISH TRANSLATION by Mahamahopadhyaya Dr. Satis Chandra Vidaybhusana, Siddhanta Mahodadhi, M.A., Ph.D., F.I.R.S., Principal, Sanskrit College, Calcutta, Author of the History of the Medieval School of Indian Logic, etc. Publisher: Kumar Devendra Prasada The Central Jain Publishing House ARRAH, (India), 1915 For Personal & Private Use Only

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CONTENTS PAGES Preface *75-6 An Observation ... .. .. .. *77 Introduction tion .. 78-80 1-27 Text with Translation and Notes Slokanukramanika . For Personal & Private Use Only

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PREFACE (Second Edition) The second edition of this treatise on Jaina Logic is intended to be included as a volume of "the Library of Jaina Literature" in the publication of the Sacred Books of the Jaina Society, ARRAH. I take this opportunity of expressing my sincere thanks to my friend KUMAR DEVENDRA PRASAD, Managing Director of the said Society, at whose suggestion this edition was undertaken. I hope the work, which as a treatise on Jaina Logic is unique in its character will in this way obtain a wider circulation. Sanskrit College Calcutta: December, 1915. SATIS CHANDRA VIDYABHUSANA. For Personal & Private Use Only

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PREFACE (First Edition) Professor PETERSON, in his Fifth Report on the Search for Sanskrit Manuscripts in the Bombay Circle, mentions a Jaina Sanskrit work called Nyayavatara by Siddha Sena Divakara. A manuscript of this work, together with a commentary on it called Nyayavataravivrti, was kindly procured for me from a private library in Bhavanagara, Bombay, by the well-known Svetambara Sadhus, Sastravisarada Jainacharya Vijaya Dharma Suri and Upadhyaya Indravijaya Seeing that the Nyayavatara is a very important work, being the earliest known Jaina treatise on Pure Logic, I have, in the present volume, attached the text of it with extracts from its verbose commentary.* I have also included in the volume an English translation which I prepared for the Journal of the Indian Research Society of Calcutta. The notes which I have added to elucidate the translation are based on the commentary already referred to. I acknowledge with thanks that Mr. C. RUSSELL, M.A., Principal, Patna College, has kindly helped me with a number of suggestions while the translation was passing through the press. My thanks are also due to RAI SARAT CHANDRA DAs, Bahadur, C.I.E., at whose instance I undertook this work, and who, at the suggestion of the Government of Bengal, forwarded its advance proof to the International Congress of Orientalists held at Copenhagen in August 1908. It was kindly accepted by that learned body as a contribution on the Jaina philosophical literature. Satis CHANDRA VIDYABHUSANA. Presidencey College Calcutta: February, 1909. * Instead of this, the entire Vivrti to given in this Volume, A.N.U. For Personal & Private Use Only

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AN OBSERVATION [ Mahamahopadhyaya Dr. SATIS CHANDRA VIDYABHUSANA maintains here that Siddha Sena Divakara was identical with the well-known Ksapanaka. This view perfectly commends itself to me. There is proof enough that Siddha Sena was a Jaina sage and lived in the court of Vikramaditya. That Ksapanaka was one of the Nine Gems of the court of Vikramaditya is also very widely known, and it remains only to prove that he was a Jaina sage. We have instances enough in the Pancatantra where the Jaina ascetics are nicknamed as Ksapanaka. The following instances from the Avadanakalpalata will show that the Buddhists also designated the Jaina ascetics as Ksapanaka : bhagavadbhASitaM tattu subhadreNa niveditam / zrutvA kSapaNakaH kSipramabhUd dveSaviSAkulaH // 9 // tasya sarvajJatAM vetti subhadro yadi mgiraa| tadeSa kSapaNazraddhAM tyakSyati zramaNAdarAt // 12 // mUrkhakSapaNabhaktena tagirA hatayoSitA / tvayA tyaktasvaputreNa kiM nAma sukRtA kRtam // 40 // (Jyotiskavadana) SARAT Ch. DAS.] For Personal & Private Use Only

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INTRODUCTION SIDDHA SENA DIVAKARA, THE AUTHOR OF NYAYAVATARA: Logic was mixed up with metaphysics and religion in the ancient writing of the Jainas as in those of other sects in India. The first Jaina writer on Pure Logic appears to have been Siddha Sena Divakara. It was he who, for the first time among the Jainas, distinguished logic from the cognate branches of learning by composing a metrical work called Nyayavataral on Logic in thirty-two stanzas. Siddha Sena Divakara is the famous author of the Sammatitarka-sutra, which is a Praksta work on philosophy, containing an elaborate discussion on the principles of logic. This author, who belonged to the Svetambara (the white-robed) sect, has been mentioned by Pradyumna Suri (1000 A.D.) in his Vicara-sara-prakarana.2 This famous logician, who was a pupil of Viddhavadi Suri, received the name of Kumuda-candra3 at the time of his ordination. He is said to have split, by the efficacy of his prayers, the Linga (Brahmanical symbol) of Rudra in the temple of Mahakala at Ujjaini, and to have called forth an image of Parsvanatha by reciting his Kalyana-mandira-stava. He is believed to have converted king Vikramaditya to Jainism, 470 years after the Nirvana of Mahavira.4 The Jainas believe that he was the spiritual tutor of that famous king, as is evident from the Kumarapala-caritra and other works. 1A manuscript of the Nyayavatara by Siddha Sena Divakara, together with its commentary called Nyayavatara-vivrti, was kindly procured for me irom Bhavanagara, Bombay, by Venerable Dharmavijaya and his pupil, Indravijaya. For further information about this work, see a notice of it in PETERSON'S Fifth Report on Sanskrit MSS., p. 289. The notes, incorporated in this paper for the elucidution of the translation, are all based on the Nyayavatara-vivrt:. 2paMceva ya varisasae siddhaseNadivAyaro ya jypyddo| chaccasae vIsahie sakkathuU ajjarakkhipahU // 16 // (Vicara-sara-prakarana, noticed by PETERSON in his Third Report, p. 272). 3 Cf. Prabhavakacarita VIII, V. 57. 4 See KLAIT's Pattavali of the Kharatara Gaccha in the Indian Antiquary, Vol. XI, Sept. 1882, p. 247. For Personal & Private Use Only

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Nyayavatara *79 It may be noted here that Vikramaditya of Ujjaini has been considered by scholars to be identical with Yasodharma Deva, king of Malwa, who, according to Alberuni, defeated the Huns at Korur, in 533 A.D. The Chinese pilgrim, Hwen-tshang, who came to India in 629 A.D., says that a very powerful king (presumably Vikramaditya) reigned 60 years before his arrival there. From these it appears that Siddha Sena Divakara, who was a contemporary of Vikramaditya, must have lived at Ujjaini about 550 A.D. Legends and historical accounts show that Siddha Sena was the well-known Ksapanaka2 (the Jaina sage), who adorned the court of Vikramaditya and was one of the Nine Gems (nava-ratna). Varahamihira, the famous astronomer, who was another of the Nine Gems of the court of Vikramaditya, lived between A.D. 5033 and A.D. 587. We are told that Ksapanaka, alias Siddha Sena, was a contemporary of Varahamihira; so he must have flourished about the middle of the 6th century. CANDRA-PRABHA SURI, AUTHOR OF NYAYAVATARA-VIVRTI(?): There is an excellent commentary on the Nyayavatara, called the Nyayavatara-vivrti by Candra-prabha Suri, 4 who also belonged to the Svetambara sect and founded the Purnima Gaccha5 in Samvat 1 Beal's Buddhistic Records of the Western World, Vol. II, p. 26. 2 dhanvantariH ksspnnko'mrsiNhshngkrvetaalbhttttghttkhrprkaalidaasaaH| khyAto varAhamihiro nRpateH sabhAyAM ratnAni vai vararucirnava vikramasya / (Jyotirvidabharana). 3 Dr. THIBAUT's Introduction to Pancasiddhantika, p. XXX. Varahamihira chose Saka 427 or A.D. 505 as the abdapinda of his astronomical calculation, showing thereby that he lived about that time. So saptAsvivedasaMkhyaM zakakAlamapAsya caitrshuklaado| ardhAstamite bhAnau yavanapure saumyadivasAdye // 8 // (Pancasiddhantika, Chap. 1, edited by Dr. G. THIBAUT and SUDHAKARA DVIVEDI). 4 See PETERSON's Fourth Report, p. xxvii, and PETERSON 3, xvi. In the Nyayavatara-vivrti itself there is no mention of Candra-prabha Suri. I found somewhere that he was the author of it. The authorship of the Nyayavataravivsti must, however, for the present remain an open question. 5 See Dr. R. G. BHANDARKAR's Report, 1883-84, p. 147. -. For Personal & Private Use Only

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*80 Introduction 1159 or A.D. 1102. He was a pupil of Jayasimha Suri, and preceptor of Dharamaghcsa. He wrote another logical treatise, called Prameya-ratna-kosa,1 and a philosophical treatise called Darsanasuddhi, otherwise called Samyaktva-prakarana. He was a great logician, and in controversy appeared as a lion before opponents, who resembled elephants.2 In the introduction to his Nyayavataravivrti he has quoted the Buddhist logicians, Dharmottara and Arcata, and in the concluding lines has craved the mercy of Jina. 1 Jainagama List, Bombay, p. 77, and Peterson's Third Report on Sanskrit MSS., Appendix, p. 9. 2 tIrthe vIravibhoH sudharmagaNabhRt saMtAnalabdhonnatizcAritrojjvalacandragacchajaladhiprollAsazItadyutiH / sAhityAgamatarkalakSaNamahAvidyApagAsAgaraH zrIcandraprabhasUriradbhatamatirvAdIbhasiMho'bhavat // 1 // (Dasavaikalika-tika Tilakacarya, noticed in Peterson's Fifth Report p. 65.) For Personal & Private Use Only

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nyAyAvatAraH NYA YAVATARA Text and Translation, with Notes garoj zaqerenfa anci anafaafting 1 pratyakSaM ca parokSaM ca dvidhA meyavinizcayAt / / 1 / / 1. Pramana (valid knowledge) is the knowledge which illumines itself and other things without any obstruction: it is divided as pratyaksa (direct knowledge or perception) and paroksa (indirect knowledge) as knowables are ascertained in two ways. This definition sets aside the view of those Buddhists (Yogacaras) who maintain that knowledge illumines itself alone, inasmuch as there is, according to them, no external object beyond it. The same definition is also in direct opposition to the doctrine of the Naiyayika, Mimamsaka and others, who hold that knowledge illumines the external object alone, as it cannot illumine itself. The Jainas maintain that it is only when knowledge illumines itself that it can take cognizance of the external object. So according to them knowledge, like a lamp, illumines itself as well as the object lying outside it. Those whose sight has been obscured by darkness often see many false images, such as two moons, etc.; men bewildered by sophism are found to believe that every thing is momentary, or the like. With a view to 1 For Personal & Private Use Only

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2 Nyayavatara: 2, 3. differentiate such kinds of false knowledge from Pramana (valid knowledge), the phrase "without obstruction" has been used. Pramana (valid knowledge) is divided here into pratyaksa (direct knowledge) and paroksa (indirect knowledge), including in the latter anumana (inference) and sabda (the verbal testimony). This division contravenes the conclusion of Carvaka that there is only one pramana viz., pratyaksa (perception or direct knowledge), for pratyaksa cannot be established as a pramana except through the medium of the paroksa (indirect knowledge). It also sets aside the view of the Saugatas (Buddhists) who divide pramana into pratyaksa (direct knowledge or perception) and anumana (inference), without any notice of sabda (the verbal testimony). prasiddhAni pramANAni vyavahArazca tatkRtaH / pramANalakSaNasyoktau jJAyate na prayojanam // 2 // 2. Pramanas and the practical use made of them are well known: there appears no necessity for giving any definition of the pramanas. There was never a time when the acts of seeing, inferring, etc., were not performed. The use of these acts is also well known, for it is through them that we can choose one thing and reject another thing. So it appears superfluous to explain the nature of pramana (valid knowledge). prasiddhAnAM pramANAnAM lakSaNoktau prayojanam / tadvyAmohanivRttiH syAd vyAmUDhamanasAmiha // 3 // For Personal & Private Use Only

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Nyayavatara: 4, 5. 3. The necessity here for giving the definition of the well-known pramanas is to remove the stupidity from the mind of stupid people. Pramana (valid knowledge), though well-known, is explained here to warn the foolish people from taking false knowledge as true. aparokSatayArthasya grAhakaM jJAnamIdRzam / pratyakSamitarad jJeyaM parokSaM grahaNekSayA // 4 // 4. Such knowledge that takes cognizance of objects, not beyond the range of the senses, is pratyaksa (direct knowledge or perception); the other is known as paroksa (indirect knowledge), in reference to the manner of taking the cognizance. The words pratyaksa (direct knowledge) and paroksa (indirect knowledge) have been used here in their ordinary acceptations, namely, the first for sense-perceptions, and the second for inference and verbal testimony. In the ancient Jaina scriptures, however, pratyaksa (direct knowledge) signified perfect knowledge acquired by the soul direct through meditation and not through the channels of the senses; while paroksa (indirect knowledge) signified knowledge derived through the medium of the senses or signs comprising perception, inference and the verbal testimony. sAdhyAvinAbhuno liGgAt sAdhyanizcAyakaM smRtam / anumAnaM tadabhrAntaM pramANatvAt samakSavat // 5 // 5. The knowledge determinant of that which is to be proved (i.e., the major term, called in Sanskrit sadhya), derived through the mark (i.e., the middle term For Personal & Private Use Only

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Nyayavatara: 5. called in Sanskrit linga) which is inseparably connected with the same, is known as anumana (inference): being a pramana it is free from invalidity like perception (pratyaksa). Inference is of two kinds: 1) svarthanumana, inference for one's own self, and 2) pararthanumana, inference for the sake of others. The first kind is the inference drawn in one's own mind after having made repeated observations. Suppose that having repeatedly seen in the kitchen and other places, that where there is smoke there is fire, and having realised in his mind that there is a universal antecedence of fire in respect of smoke, a man afterwards goes to a hill and entertains a doubt as to whether or not there is fire in it. Instantly, when he observes smoke on it, he recollects the inseparable connection between fire and smoke, and concludes in his mind that the hill has fire in it, as it has smoke on it. This is an inference for one's own self. The inference for the sake of others will be defined later on. This definition of inference, says the commentator, sets aside the view of certain writers (such as Dharmakirti, the Buddhist) who maintain that non-perception (anupalabdhi), identity (svabhava) and causality (karya) are the marks or grounds of inference, or of certain other writers who hold the effect (karya), cause (karana), conjunction (samyoga), co-existence (samavaya), and opposition (virodha) to be such marks or grounds. The division of inference as 1) a priori (purvavat from cause to effect), 2) a posteriori (sesavat from effect to cause) and 3) from analogy (samanyatodusta, perception of homogeneousness, that is, the recognition of the subject as being referrable to some class, and as being thence liable to have predicated of it whatever may be For Personal & Private Use Only

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Nyayavatara: 6, 7, 8. predicable of the class) [as given in the Nyaya-sutra of Aksapada Gautama] is also hereby set aside. na pratyakSamapi bhrAntaM pramANatvavinizcayAt / bhrAntaM pramANamityetad viruddhavacanaM yataH // 6 // 6. Since it is a pramana, pratyaksa (perception), too, is not invalid, for, "a pramana, is invalid" is an absurd expression. Some (Buddhists) who maintain that the world is true only from the practical or illusory point of view (lokasamvrti), but false from the transcendental or absolute standpoint (paramarthika), consider perception (pratyaksa) to be merely illusory, and consequently invalid from the absolute standard of truth. But this view is opposed by the Jainas, who maintain that the world is real from all standpoints, and consequently perception is not invalid. sakalapratibhAsasya bhrAntatvAsiddhitaH sphuTam / garoj zancafazanfu gufast afaqiufa 116 11 5 7. Owing to the impossibility of all phenomena (external objects) being invalid, pramana is evidently a determinant of self and other things, and serves to establish both. The world is not an illusion: knowledge and its objects are all real. dRSTeSTAvyAhatatvAdvAkyAt paramArthAbhidhAyinaH / tattvagrAhitayotpannamAnaM zAbdaM prakIrtitam // 8 // 8. Knowledge arising from words, which taken in their proper acceptance express real objects not in For Personal & Private Use Only

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Nyayavatara: 9, 10. consistent with what are established by perception, is known as sabda (the verbal testimony). Sabda (the word or verbal testimony) is of two kinds: 1) laukika (the knowledge derived from a reliable person), and 2) sastraja (the knowledge derived from scripture). AptopajJamanullaGghayamadRSTeSTavirodhakam / tattvopadezakRt sArva zAstraM kApathaghaTTanam // 9 // 9. The scripture (sastra) is that which was invented (or first known) by a competent person, which is not such as to be passed over by others, which is not incompatible with the truths derived from perception, which imparts true instructions and which is profitable to all men and is preventive of the evil path. This definition sets aside the view of those (Mimamsakas) who maintain that the scripture (such as the Veda) is eternal and was not composed by any human being. The scripture could not have been called a verbal testimony (sabda or word), unless it embodied the words of any particular person or persons. svanizcayavadanyeSAM nizcayotpAdanaM budhaiH / parArtha mAnamAkhyAtaM vAkyaM tadupacArataH // 10 // 10. Like the decision for oneself, the production of a decision in others is called by the learned 'knowledge for the sake of others' (pararthamana): speech is designated as such by metaphor. Knowledge is of two kinds: 1) knowledge for one's own self (svarthamana), and 2) knowledge for For Personal & Private Use Only

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Nyayavatara: 11, 12. the sake of others (pararthamana). The second is defined as that which produces decision or belief (niscaya) in others, i.e., which enables others to ascertain the nature of things. The "word" or "speech" (sabda or vakya) comes under this class, that is, it is knowledge for the sake of others, for it produces decision in others. It is true the "word" itself is not knowledge, but being the medium through which knowledge is conveyed to others, it is figuratively identified with knowledge. pratyakSeNAnumAnena prasiddhArthaprakAzanAt / parasya tadupAyatvAt parArthatvaM dvayorapi // 11 // 11. Perception and inference having disclosed objects with which we are familiar, and they being the means of communication to other people, both of them are knowledge for the sake of others. Perception and inference are as much knowledge for one's own self (svarthamana) as for the sake of others (pararthamana). They are called "knowledge for the sake of others", because the results of perception and inference arrived at by one's own self can be communicated to others through words. pratyakSapratipannArthapratipAdi ca yadvacaH / pratyakSa pratibhAsasya nimittatvAttaducyate // 12 // 12. A statement expressive of the object ascertained by perception is also called perception: it is so called being the cause of the object's manifestation. As the result of perception can be communicated to others through the word, the word itself is figurative For Personal & Private Use Only

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Nyayavatara: 13. ly called perception. For instance, the deposition of a witness is taken by the judge as equivalent to perception, though in truth the judge has not perceived the fact deposed to. sAdhyAvinAbhuvo hetorvaco yat pratipAdakam / parArthamanumAnaM tat pakSAdivacanAtmakam // 13 // 13. A statement expressive of the reason (i.e., mark or the middle term, called hetu) which is inseparably connected with that which is to be proved (i.e., the major term, called sadhya) having been composed of the minor term (called paksa, signifying a side or place), etc., is called an inference for the sake of others (pararthanumana). In an "inference for the sake of others" the minor term (paksa), etc., must be explicitly set forth. The major term or "proven" (sadhya) is that which is to be proved. The middle term or reason (hetu, linga or sadhana) is that which cannot exist, except in connection with the major term or "proven" (sadhya or lingi). The minor term or abode (paksa) is that with which the reason or middle term (hetu) is connected, and whose connection with the major term (sadhya) is to be proved. In a proposition, the subject is the minor term (paksa), and the predicate the major term (sadhya). The following is an "inference for the sake of others": 1) This hill (minor term) is full of fire (major term)-proposition (pratijna); 2) because it is full of smoke (middle term); 3) whatever is full of smoke is full of fire, just as the kitchen (example, drstanta); For Personal & Private Use Only

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Nyayavatara: 14. 4) so is this hill full of smoke (application, upanaya): 5) therefore, this hill is full of fire (conclusion, nigamana). The above is a mediocre (madhyama) form of an "inference for the sake of others". Here the minor term (paksa), the major term (sadhya), the middle term (hetu) and example (drstanta) have been used. The worst (jaghanya) form of an "inference for the sake of others" consists in a mere statement of the reason or middle term (hetu), besides the major term (sadhya) and the minor term (paksa), thus: 1) This hill (minor term) is full of fire (major term); 2) because it is full of smoke (middle term). The best (uttama) form of an inference for the sake of others consists in the statement of the following ten parts or members (dasavayava): 1) proposition (pratijna); 2) correction of the proposition (pratijnasuddhi;) 3) reason or middle term (hetu); 4) correction of the reason or middle term (hetu-suddhi); 5) example (drstanta); 6) correction of the example (drstantasuddhi); 7) application (upanaya); 8) correction of the application (upanaya-suddhi); 9) conclusion (nigamana); and 10) correction of the conclusion (nigamanas'uddhi). Any form containing less than ten members, down to five, is called mediocre (madhyama). sAdhyAbhyupagamaH pakSaH pratyakSAdyanirAkRtaH / ACUTTIST Artaut tativaca197: 118811 For Personal & Private Use Only

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10 Nyayavatara: 15. 14. Paksa (the minor term) is that which is asserted to be connected with the (major term or) sadhya, and is not excluded by perception, etc.; it is to be used here (in an inference for the sake of others) as exhibiting an abode of the reason (i.e., the middle term, called hetu). Some philosophers hold that the minor term (paksa) is not an essential part of an inference. But this view, according to the Jainas, is untenable, it being absolutely necessary to state the minor term (paksa) in an inference. anyathA vAdyabhipreta hetugocara mohitaH / pratyAyasya bhaveddheturviruddhArekito yathA / / 15 / 15. Otherwise, owing to a misconception as to the abode of the reason (i.e., paksa or minor term) as intended by the disputant, his reason (hetu or middle term) may appear to his opponent as absurd. If any disputant does not explicitly state the minor term (paksa), his reason might be misunderstood by his opponent, e.g.: 1) This hill (minor term) is full of fire (major term); 2) because it is full of smoke (middle term). The above inference, if the minor term is omitted, will assume the following form: 1) Full of fire (major term); 2) because full of smoke (middle term). Here the opponent might not at once recollect any abode or place (minor term, paksa) in which the fire and smoke abide in union, and might mistake a lake For Personal & Private Use Only

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Nyayavatara: 16, 17. for such an abode. In such a case, the whole argument will be misunderstood. dhAnuSkaguNasaMprekSi janasya parividhyataH / algonu fani meufadda guari 11 GENI 16. A man who has come to behold the excellence of an archer will have to behold the opposite of it, if the archer hits without fixing an aim. Just as a clever archer, with a view to preventing his arrow from going to a wrong direction, fixes his aim before hitting, so a skilful disputant, in order to avoid being misunderstood, should, in stating an inference, mention the minor term (paksa) with which the major term (sadhya) and the middle term (hetu) are both connected. hetostathopapattyA vA syAt prayogo'nyathApi vA / ferrantonfa arufufetafzfa 11 go 11 11 17. The reason (or the middle term, hetu) may be used to show connection or the opposite of it; in either of these two ways, the sadhya (that which is to be proved) can be proved. The reason. or middle term (hetu) can be used in two ways as follows: 1) the reason or middle term (hetu) may exist only if the major term (sadhya) existed, such as in the proposition "here there is fire, because there is smoke", the smoke (middle term) may exist only if there is fire (major term); and 2) the reason or middle term (hetu) cannot exist if the major term (sadhya) does not exist, such as in the proposition "here there is fire, because otherwise there could not be any For Personal & Private Use Only

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Nyayavatara: 18, 19. smoke", the smoke (middle term) could not have existed if there had been no fire (major term). 12 sAdhyasAdhanayorvyAptiryatra nizcIyatetarAm / sAdharmyeNa sa dRSTAntaH saMbandhasmaraNAnmataH // 18 // 18. Where the inseparable connection of the major term (sadhya) and the middle term (sadhana or hetu) is shown by homogeneousness (sadharmya), the example is called a homogeneous one, on account of the connection (between those terms) being recollected. An example (drstanta) is a familiar case which reassures the inseparable connection (vyapti) between the major term (sadhya) and the middle term (hetu). It is of two kinds: 1) homogeneous (sadharmya), and 2) heterogeneous (vaidharmya). The homogeneous example is that which reassures the connection (vyapti) by homogeneousness (sadharmya), thus: 1) This hill is full of fire (major term): 2) because it is full of smoke (middle term); 3) just as the kitchen (homogeneous example). Here the fire and smoke abide homogeneously in the kitchen. sAdhye nivartamAne tu sAdhanasyApyasaMbhavaH / khyApyate yatra dRSTAnte vaidharmyeNeti sa smRtaH // 19 // 19. The heterogeneous example is that which shows that the absence of the major term (sadhya) is followed by the absence of the middle term. The heterogeneous example reassures the connection (vyapti) by contrariety, that is, by showing that the absence of the major term (sadhya) is attended by For Personal & Private Use Only

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Nyayavatara: 20. 13 the absence of the middle term (hetu), thus: 1) This hill has no smoke (major term); 2) because it has no fire (middle term); 3) just as a lake (heterogeneous example). antarvyAptyaiva sAdhyasya siddharbahirudAhRtiH / vyarthA syAttadasadbhAve'pyevaM nyAyavido viduH // 20 // 20. Logicians maintain that to cite an example from outside is useless, as that which is to be proved (sadhya) can be proved through internal inseparable connection (antar-vyapti), even without such example. Internal inseparable connection (antar-vyapti) occurs when the minor term (paksa) itself as the common link of the middle term (hetu) and the major term (sadhya) shows the inseparable connection between them, thus: 1) This hill (minor term) is full of fire (major term); 2) because it is full of smoke (middle term). Here the inseparable connection between the fire and smoke is shown by the hill (minor term), which is their common ground. External inseparable connection (bahir-vyapti) occurs when an example (drslanta) from outside is introduced as the common link of the middle term (hetu) and the major term (sadhya) to reassure the inseparable connection between them, thus: 1) This hill is full of fire (major term); 2) because it is full of smoke (middle term); 3) just as a kitchen (example). Here the kitchen, which forms no essential part of the inference, is introduced from outside as the com For Personal & Private Use Only

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14 Nyayavatara: 21. mon link of the fire and smoke, to reassure the inseparable connection between them (the fire and smoke). Some logicians [such as Vasubandhu] hold that that which is to be proved, that is, the "proven" or the major term (sadhya), can be established by the internal inseparable connection (antar-vyapti) alone, so the pointing out of the external inseparable connection (bahir-vyapti) is superfluous. It is useless even when there is no internal inseparable connection. In the case of the internal inseparable connection being existent external inseparable connection is superfluous, and in the case of the former being non-existent the latter is useless. pratipAdyasya yaH siddhaH pakSAbhAso'sti liGgataH / lokasvavacanAbhyAM ca bAdhito'nekadhA mataH / / 21 / / 21. If that of which the major term or predicate (sadhya) is affirmed is opposed by evidence (linga), the public understanding, one's own statement, etc., we have that which is known as the fallacy of the minor term or thesis (paksabhasa), of which there are many varieties. The semblance or fallacy of the minor term or thesis (paksabhasa) arises when one predicates of the minor term (paksa) that which is yet to be proved to the opponent, or which is incapable of being proved, or when it is opposed to perception and inference, or inconsistent with the public understanding or incongruous with one's own statement, thus: 1) "The jar is corporeal (paudgalika)"--this is a conclusion which is yet to be proved to the opponent. 1 For Personal & Private Use Only

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Nyayavatara: 22, 23. 15 2) "Every thing is momentary"--this is a Saugata (Buddhist) doctrine which, according to the Jainas, is incapable of being proved. 3) "The general (samanya) and particular (visesa) things are without parts, are distinct from each other and are like themselves alone"--this is opposed to perception. 4) "There is no omniscient being"--this is, according to the Jainas, opposed to inference. 5) "The sister is to be taken as wife"--this is inconsistent with the public understanding. 6 "All things are non-existent"--this is incongruous with one's own statement. anyathAnupapannatvaM hetorlakSaNamIritam / tadapratItisaMdehaviparyAsaistadAbhatA // 22 // 22. The reason (i.e., the middle term called hetu has been defined as that which cannot exist except in connection with the major term (sadhya); the fallacy of the reason (hetvabhasa) arises from non-conception, doubt or misconception about it (the middle term). 1) This hill is full of fire (major term); 2) because it is full of smoke (middle term). In this example "smoke" is the middle term or reason (hetu) which cannot exist, except in an inseparable connection (union) with "fire", which is the major term (sadhya). asiddhastvapratIto yo yo'nyathaivopapadyate / viruddho yo'nyathApyatra yukto'naikAntikaH sa tu // 23 // For Personal & Private Use Only

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16 Nyayavatara: 24. 23. That which has not yet been established is called "the unproved" (asiddha); that which is possible only in the opposite way is called "the inconsistent" (viruddha); that which can be explained in one way as well as in the opposite way is called "the uncertain" (anaikantika). Semblance of the reason or fallacy of the middle term (hetvabhasa) is of three kinds, as follows:1) The unproved (asiddha) such as: "the skylotus is fragrant, because it has the generic property of lotuses". Here the reason, viz., the sky-lotus (which is unreal) has the generic property of lotuses, is unproved. 2) The inconsistent (viruddha) such as: "this is fiery, because it is a body of water". Here the reason alleged is opposed to what is to be established. 3) The uncertain (anaikantika) such as: "all things are momentary, because they are existent". Here the reason alleged is uncertain, because 'existence' may or may not be a proof of momentariness, for, an opponent might equally argue: "all things are eternal, because they are existent". sAdharmyeNAtra dRSTAntadoSA nyAyavidIritAH / sum&ruggeen: ereuifafammieu: 11 38 11 24. Logicians have declared that fallacies of the example (drstantabhasa) in the homogeneous form, arise here from an imperfect middle term or from a defect in the major term, etc. Fallacies of the homogeneous example (sadharmya drstantabhasa) arise from a defect in the major term (sadhya) or middle term (hetu) or both, or from doubt about them, thus: For Personal & Private Use Only

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Nyayavatara: 24. 17 1) Inference is invalid (major term) because it is a source of knowledge (middle term), like perception (homogeneous example). Here the example involves a defect in the major term (sadhya), for perception is not invalid. 2) Perception is invalid (major term), because it is a source of true knowledge (middle term), like a dream (homogeneous example). Here the example involves a defect in the middle term (hetu), for a dream is not a source of true knowledge. 3) The omniscient being is not existent (major term), because he is not apprehended by the senses (middle term), like a jar (homogeneous example). Here the example involves a defect in both the major and middle terms (sadhya and hetu), for the jar is both existent and apprehended by the senses. 4) This person is devoid of passions (major term), because he is mortal (middle term), like the man in the street (homogeneous example). Here the example involves doubt as to the validity of the major term, for it is doubtful whether the man in the street is devoid of passions. 5) This person is mortal (major term), because he is full of passions (middle term), like the man in the street (homogeneous example). i Here the example involves doubt as to the validity of the middle term, for it is doubtful whether the man in the street is devoid of passions. 6) This person is not omniscient (major term), because he is full of passions (middle term), like the man in the street (homogeneous example). Here the example involves doubt as to the validity of both the major and middle terms, for it is doubtful For Personal & Private Use Only

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18 Nyayavatara: 24 whether the man in the street is full of passions and not ominiscient. Some unnecessarily lay down three other kinds of fallacy of the homogeneous example (sadharmyadrstantabhasa), viz.:-- 1) Unconnected (ananvaya), such as: This person is full of passions (major term), because he is a speaker (middle term), like a certain man in Magadha (example). Here, though a certain man in Magadha is both a speaker and full of passions, yet there is no inseparable connection between "being a speaker" and "being full of passions". 2) Of connection unshown (apradarsitanvaya), such as: Sound is non-eternal (major term), because it is adventitious (middle term), as a jar (example).. Here, though there is an inseparable connection between "adventitious" and "non-eternal", yet it has not been shown in the proper form, as- "Whatever is adventitious, is non-eternal, as a jar". [Dignaga, the Buddhist, urged the necessity of converting the example into a universal proposition, with a view to show the connection between the middle term and major term in the proper form]. 3) Of contrary connection (viparitanvaya), such as: Sound is non-eternal (major term), because it is adventitious (middle term). Here, if the inseparable connection (vyapti) is shown, thus "Whatever is non-eternal, is adventitious as a jar", instead of thus For Personal & Private Use Only

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Nyayavatara: 25. "Whatever is adventitious, is non-eternal as a jar", the example would involve the fallacy of contrary connection. vaidhayeNAtra dRSTAntadoSA nyAyavidIritAH / sAdhyasAdhanayugmAnAmanivRttezca saMzayAt // 25 // 25. Logicians have declared that fallacies of the example in the heterogeneous form arise when the absence of the major term (sadhya) or the middle term (sadhana or hetu) or both, is not shown, or when there is a doubt about them. The fallacy of the heterogeneous example (vaidharmya-drstantabhasa) is of six kinds, thus: 1) Inference is invalid (major term), because it is a source of true knowledge (middle term); whatever is not invalid is not a source of true knowledge, as a dream (heterogeneous example). Here the example involves in the heterogeneous form a defect in the major term (sadhya) for a dream is really invalid, though it has been cited as not invalid. 2) Perception is non-reflective or nirvikalpaka (major term), because it is a source of true knowledge (middle term); whatever is reflective or savikalpaka, is not a source of true knowledge, as inference (heterogeneous example). Here the example involves in the heterogeneous form a defect in the middle term (sadhana), for inference is really a source of true knowledge, though it has been cited as not such. 3) Sound is eternal and non-eternal (major term), because it is an existence (middle term); whatever is not eternal and non-eternal is not an existence, as a jar (heterogeneous example). For Personal & Private Use Only

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20 Nyayavatara; 25. Here the example involves in the heterogeneous form a defect in both the major and middle terms (sadhya and sadhana), for the jar is both "eternal and non-eternal", and "an existence". 4) Kapila is non-omniscient (major term), because he is a non-propounder of the four noble truths (middle term); whoever is not non-omniscient is not nonpropounder of the four noble truths, as Buddha (heterogeneous example). Here the example involves in the negative form a doubt as to the validity of the major term (sadhya), for it is doubtful whether Buddha was omniscient. 5) This person is untrustworthy (major term), because he is full of passions (middle term); whoever is not un-trustworthy is not full of passions, as Buddha (heterogeneous example). Here the example involves doubt as to the validity of the middle term (hetu), for it is doubtful whether Buddha is not full of passions. 6) Kapila is not devoid of passions (major term), because he did not give his flesh to the hungry (middle term); whoever is devoid of passions gives his own flesh to the hungry, as Buddha (heterogeneous example) Here the example involves doubt as to the validity of both the major and middle terms (sadhya and sadhana), for it is doubtful whether Buddha was devoid of passions and gave his own flesh to the hungry. Some unnecessarily lay down three other kinds of fallacy of the heterogeneous example (vaidharmyadrstantabhasa), viz.: 1) Unseparated (avyatireki): This person is not devoid of passions (major term), because he is a speaker For Personal & Private Use Only

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Nyayavatara: 26. (middle term); whoever is devoid of passions is not a speaker, as a piece of stone (heterogeneous example). Here, though a piece of stone is both "devoid of passions" and "not a speaker", yet there is no unavoidable separation (vyatireka-vyapti) between "devoid of passions" and "a speaker". 2) Of separation unshown (apradarsita-vyatireka): Sound is non-eternal (major term), because it is adventitious (middle term); just as ether (example). Here, though there is an unavoidable separation between "adventitious" and "eternal", yet it has not been shown in the proper form such as: "Whatever is not adventitious, is eternal, just as ether". [Dignaga, the Buddhist, urged the necessity of converting the heterogeneous example into a universal negative proposition, with a view to point out the connection of the middle term and major term]. 3) Of contrary separation (viparita-vyatireka): Sound is not eternal (major term), because it is adventitious (middle term); whatever is eternal, is not adventitious, just as ether (example). Here the example has been put in a contrary way, for the proper form should have been: "Whatever is not adventitious is eternal, just as ether. vAdyukte sAdhane proktadoSANAmudabhAvanam / dUSaNaM niravadye tu dUSaNAbhAsanAmakam // 26 // 21 26. Refutation (dusana) is the pointing out of the aforesaid fallacies in the reasoning of an opponent; but it is called a semblance of a refutation (dusanabhasa), when the reasoning is really devoid of defects. For Personal & Private Use Only

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Nyayavatara: 27, 28. A disputant is said really to refute his opponent, if the former can detect in the reasoning of the latter any of the fallacies aforementioned. But it will be a mere semblance of refutation, if he ascribes to his opponent fallacies which he has not really committed. sakalAvaraNamuktAtmakevalaM yat prakAzate / pratyakSaM sakalArthAtmasatatapratibhAsanam // 27 // 27. That which is characterised as free from all obstructions and shines as the absolute is called (supreme or transcendental) perception; it uninterruptedly illumines the nature of all objects. Perception (pratyaksa) is used in two senses: 1) supreme or transcendental (paramarthika) and 2) practical (vyavaharika). The practical perception consists of the knowledge acquired by the soul through the channels of the senses, such as the visual knowledge, auditory knowledge, etc. Transcendental perception is the knowledge acquired by the soul direct, through meditation, without the intervention of the senses or signs. pramANasya phalaM sAkSAdajJAnavinivartanam / hamna gelate to FAITEMETETT: 1175 11 28. The immediate effect of pramana (valid knowledge) is the removal of ignorance; the mediate effect of the absolute knowledge is bliss and equanimity, while that of the ordinary practical knowledge is the facility to select or reject. Pramana (valid knowledge) is of two kinds: 1) kevala, absolute and 2) ordinary. The immediate For Personal & Private Use Only

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Nyayavatara: 29. The effect of both is the cessation of ignorance. mediate effect of the absolute knowledge is happiness and equanimity, while that of the ordinary knowledge is the facility which it affords us to choose the desirable and reject the undesirable. anekAntAtmakaM vastu gocaraH sarvasaMvidAm / ekadezaviziSTo'rtho nayasya viSayo mataH // 29 // 23 29. Since things have many characters (that is, may be conceived from many points of view), they are the objects of all-sided knowledge (omniscience); but a thing conceived from one particular point of view is the object of naya (or one-sided knowledge). Objects, whether intrinsic or extrinsic, possess many different characteristics, and may be taken from different standpoints. They are understood in their entire character by omniscience alone, while to take them from a certain standpoint is the scope of naya (the one-sided method of comprehension). Naya (the one-sided method of comprehension) is of seven kinds, mentioned below: 1) Naigama (the non-distinguished) is the method by which an object is taken in its generic and specific capacities not distinguished from each other. For instance, by the term "bamboo" one may understand a number of properties, some of which are peculiar to its own species, while the remaining ones are possessed by it in common with other trees, such as a mango, jack, banyan, etc., without any distinction being made between these two classes of properties. The Nyaya and Vaisesika schools of philosophy follow the Naigama naya. For Personal & Private Use Only

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24 Nyaya vatara: 29. 2) Samgraha (the generic) is the method by which the generic properties alone are taken into consideration without any cognizance of the particular properties which, independent of the former, are nonentities, like sky-flowers. Thus, when we speak of a mango, jack or bamboo, we mean that it is a tree. The Advaita and Samkhya systems of philosophy follow the Samgraha-naya. 3) Vyavahara (the practical) is the method by which the practical or particular alone, is considered, for the general without the particular is a non-entity, like the horn of a hare. On being asked to bring a tree, can anybody bring the tree in general ? No, he can bring only a particular tree, such as a mango, jack or bamboo. The Carvaka philosophy follows the Vyavahara-naya. 4) Rju-sutra (the straight expression) is the method by which a thing, as it exists at present, is considered, without any reference to the past or future. It is useless to ponder over things as they were in the past or will become in the future. All practical purposes are served by the thing itself, as it exists at the present moment. For instance, a man, who was formerly in a previous birth) my son, is now born as a prince somewhere else; he is of no practical use to me now. So the Rju-sutra recognises only the entity itself (bhava), and does not consider the name (nama), image (sthapana), or the constituent cause (dravya). For instance, a poor cowherd, if he bears the name of Indra, does not thereby become the lord of heavens. An image of a king cannot accomplish the function of the king himself. The causes in me which will lead to my accepting a different kind of body in a future birth, For Personal & Private Use Only

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Nyayavatara: 30. 25 cannot enable me to enjoy that body now. Some hold that the atoms alone are true, while practically it is the aggregates or lumps alone that are true. This is Rju-sutra,, which is followed by the Buddhists. 5) Sabda (the verbal) consists in using a word in a conventional sense, and not according to its etymological derivation. Thus the word satru usually, or in its conventional sense, means "enemy", while etymologically "a destroyer". The grammarians are the followers of this method. 6) Samabhirudha (the subtle) consists in making nice distinctions among the synonyms, applying each name appropriately according to their etymological derivation. The grammarians are the followers of this method. 7) Evambhuta (the such-like) consists in naming a thing only when it possesses its practical efficiency. Thus a man should be named Sakra if he actually possesses strength (sakti), implied by the name. The grammarians are the followers of this method. nayAnAmekaniSThAnAM pravRtteH zrutavama'ni / saMpUrNArthavinizcAyi syAdvAdazrutamucyate // 30 // 30. The knowledge which determines the full meaning of an object through the employment, in the scriptural method, of one-sided nayas, is called Syadvada-sruta. The sruta or scriptural knowledge is of three kinds, v.z.: 1) false hearing or knowledge (mithyasruta), such as that derived from the scripture of the bad Tirthikas; 2) hearing of the one-sided method (naya-sruta), that is, the knowledge derived from that For Personal & Private Use Only

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26 Nyayavatara: 30. part of the Jaina scripture which teaches us to comprehend things from any particular standpoint; and 3) hearing of the all-sided method (syad-vada-sruta), that is, the knowledge derived from that part of the Jaina scripture which teaches us to comprehend things from all-sided standpoints. The naya-sruta (knowledge of the one-sided method) has been described in the previous verse. The syad-vada (knowledge of the allsided method) is described below: Syad-vada, which literally signifies assertion of possibilities, seeks to ascertain the meaning of things from all possible standpoints. Things are neither existent nor non-existent absolutely. A thing may be said to exist in a certain way and to be non-existent in another way, and so forth. Syad-vada examines things from seven points of view, hence the doctrine is also called sapta-bhangi-naya (seven-fold paralogism). It is stated as follows: 1) May be, it is (syadasti); 2) may be, it is, not (syad-nasti); 3) may be, it is, and it is not (syad-asti-nasti); 4) may be, it is indescribable (syadavaktavyam); 5) may be, it is and yet indescribable (syad-asti ca avaktavyam ca); 6) may be, it is not, and also indescribable (syad nasti ca avaktayyam ca); 7) may be, it is, and it is not, and also indescribable (syad asti ca nasti ca avaktavyam ca). When a thing is to be established, we say "it is", when it is to be denied, we say "it is not". When a thing is to be established and denied in turn, we say "it is and it is not", When a thing is to be established and denied simultaneously, we say, "it is indescribable". When a thing is to be established and yet described as indescribable, we say "it is, and yet indescribable". When a thing is to be denied and also For Personal & Private Use Only

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Nyayavatara: 31, 32. declared as indescribable, we say "it is not, and also indescribable". When a thing is to be established and denied as well as declared indescribable at the same time, we say "it is and it is not, and also indescribable". Syad, which signifies "may be", denotes all these seven possibilities, that is, a thing may be looked at from one of the above seven points of view, there being no eighth alternative. pramAtA svAnyanirbhAsI kartA bhoktA vivRttimAn / Farac treifach uita: FATHERICHT: 1139 11 31. The spirit (soul or jiva) is the knower, doer and enjoyer, illumines self and others, undergoes changes of condition, is realised only in self-consciousness, and is different from the earth, etc. The soul (atman or jiva) has knowledge, and so is different from knowledge itself. As an enjoyer and doer, the soul in the Jaina philosophy is different from that of the Samkhya philosophy. The soul by the Jainas is described as undergoing changes of condition. In this respect, it is different from that of the Nyaya and Vaisesika philosophy. pramANAdivyavastheyamanAdinidhanAtmikA / sarvasaMvyavahartRNAM prasiddhApi prakIrtita // 32 // kRtiriyaM zrIsitapaTTasiddhasenadivAkarasya // 32. This system of pramana, etc., is beginningless and endless; though familiar to all persons in every day practice, it is yet explained here. This shows that the world, as conceived by the Jainas, is eternal. For Personal & Private Use Only

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nyAyAvatArazlokAnukramaNikA 29 mr m anekAntAtmakaM vastu antarvyAptyaiva sAdhyasya anyathAnupapannatvaM anyathA vAdyabhipretaaparokSatayArthasya asiddhastvapratIto AptopajJamanullayam dRSTeSTAvyAhatatvAd dhAnuSkaguNasaMprekSi na pratyakSamapi bhrAntaM nayAnAmekaniSThAnAM pratipAdyasya yaH pratyakSapratipannArthapratyakSeNAnumAnena pramANasya phalaM pramANaM svaparAbhAsi pramANAdivyavastheyam pramAtA svAnyanirbhAsI prasiddhAnAM pramANAnAM prasiddhAni pramANAni vAdyukte sAdhane vaidhahNAtra dRSTAntasakalapratibhAsasya sakalAvaraNamuktAsAdharmyaNAtra dRSTAntasAdhyasAdhanayorvyAptiH sAdhyAbhyupagamaH pakSaH sAdhyAvinAbhuno sAdhyAvinAbhuvo sAdhye nivartamAne svanizcayavadanyeSAM hetostathopapattyA 24 For Personal & Private Use Only

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zrIsiddhasenadivAkaraviracitaH nyAyAvatAraH zrI siddharSigaNikRtavivRtisahitaH / aviyutasAmAnyavizeSadezinaM vardhamAnamAnamya / nyAyAvatAravivRtiH smRtibIjavivRddhaye kriyate // 1 // tasya cedamAdivAkyam pramANavyutpAdanArthamidamArabhyate / - pramANetyAdi / anena ca tAdAtmyatadutpattilakSaNasaMbandhavikalatayA dhvanerbahirarthaM prati prAmANyAyogAdabhidheyAdisUcanadvArotpannArthasaMzayamukhena zrotAraH zravaNaM prati protsAhyante iti dharmottaro manyate / tadayuktam / yadi hi zabdasyArthaprakAzanaM prati sAmarthyaM na samasti tat kathamasAvabhidheyAdisUcane paTiSThaH syAt / na ca tasyAprAmANye etacchravaNAdarthasaMzayaM kurvanti prekSAvantaH, tadvattAhAneH mithyAjJAnAdapi pravRttyavirAmaprasaGgAcca / arcaMTastvAha na zrAvakotsAhaka metat, prAmANyAbhAvAt teSAM cAprAmANyAdapravRtteH, kiM tarhi prakaraNArthakathanAvasaropasthitaparopanyastahetvasiddhatodbhAvanArtham / tathA hisaMbhavatyevaMvAdI - nArabdhavyamidam, abhidheyAdizUnyatvAt, kAkadantaparIkSAdivaditi, tadanenAsya tadvattAprakAzakena vacasA taddhetUnAmasiddhatodbhAvyata iti / tadayuktataram, yato yadIdamapramANamiti nAbhidheyAdIni sAkSAllakSayat pravartayati, tataH paropanyastahetvasiddhatAM kathayatIti yuktiriktaM pazyAmaH, apramANasyAkiMcitkaratvAt, anyathA pramANavicAraNamAnarthakyamaznuvIta / tasmAdidaM pramANabhUtaM sadabhidheyAdIni pratipAdayat prekSAvataH pravartayatIti prakaraNAdAvupanyastam / saMbandhazUnyatvAdasya kathamarthe pramANateti cet, pratyakSe'pi kathaM tahi seti vAcyam / grAhyagrAhakabhAvasaMbandhabalAditi cet, atrApi vAcyavAcakabhAvAditi brUmaH / sa eva kathamiti cet, adhyakSe'pi vedyavedakabhAvaH kathamiti vAcyam tadutpattitadAkAratAbhyAmiti cet, keyaM tadutpattirnAma / tajjanyateti cet / pratikSaNaM bhaGguratve saiva durupapAdetyAcakSmahe / tathA hi-kSaNanazvaro'rthaH svakSaNe pUrvaM pazcAd vA kAryaM kuryAditi trayI gatiH / tatra na tAvadAdyaH pakSaH 25 5 For Personal & Private Use Only 10 15 20

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30 nyAyAvatAraH 15 kakSIkaraNIyaH, samakAlabhAvini vyApArAbhAvAt, itararthakakSaNavatinAM samastArthakSaNAnAmitaretaraM kAryakAraNabhAvaH prasajyeta, tathA ca tatprayukto grAhyagrAhakabhAvazcetyasamaJjasamApanIpadyeta / atha svakSaNAtpUrvam, acAru etadapi, svayamasato bhaviSyacchaGkhacakravAderiva pUrvakAlavartini kArye vyApArAbhAvAt / atha svakSaNAvaM kArya vidhatta iti manyethAH, etadapyasAdhIyaH, vinaSTasya kAryakaraNAkSamatvAt, anyathA mRtasya zikhinaH kekAyitaM syAt // tadAkAratApi kimarthAkArasaMkrAntyA, atha tatsadRzatayotpatterjJAnasyeti / yadyAdyaH kalpaH, tadayuktam, jJAne svAkArArpaNAdarthasya nirAkAratAnuSaGgAt svadehe pRthutarArtha darzanaprasaGgAt, ziraHsphoTanaplAvanAdyanarthaprasaktezca / atha dvitIyaH, tathA 10 sati sAdRzyavazAdarthavyavasthetyAyAtam / na ca sAdRzyaM bhavatAM darzane tAttvi kamasti, viviktakSaNakSayiparamANulakSaNasvalakSaNAnAM paarmaarthiktvaabhyupgmaat| anAdikAlAlInavAsanAprabodhasaMpAditasattAkanirvikalpakaviviktadarzanottarakAlabhAvivikalpavyavasthApitasAdRzyavazAdarthagrahaNaniyame satyekanIlasvalakSaNe kSaNe saMkalakAlakalApavyApikAkakuvalayAdigatanIlatAyA vyavasthitiravizeSeNAnuSajyeta, tathA ca pratiniyato grAhyagrAhakabhAvo na ghaTAmaTATayeta / amulyapranirdizyamAnapurovatinIlasvalakSaNadarzanaglAyAtatvAt nalyavikalpasya tadevAdhyavasyati na bhUtaM bhAvi kAkakuvalayAdigataM vA iti cet, tahi vikalpaH svalakSaNaniSThaH prAptaH, niyatadezadazAvacchinnArthakriyAsamarthArthagrahaNAt / tathA hi tadadhyavasAyaH kiM tadvikalpanam uta tadgrahaNam / na tAvat tadvikalpanam, . 20 vikalpAnAM bhavadabhiprAyeNa svalakSaNAntaHpravezAbhAvAt / taduktam - 'tenAnyApohaviSayAH proktAH saamaanygocraaH| zabdAzca buddhayazcaiva vastunyeSAmasaMbhavAt // 1 // iti / atha brUyAt - yadyapi vikalpAH sAmAnyaM gocarayanti tattvataH, tathApi pratyakSavikalpayoryogapadyena pravRttevimUDhaH pratipattA vikalpasyApi svalakSaNa25 niSThatAM vyavasyati / tathA coktam - manasoryugapadvatteH savikalpAvikalpayoH / vimUDho ladhuvRttervA tayorakyaM vyavasyati // 1 // iti / tat kimidaM zapathaiH pratyeyaM yaduta mohAd vikalpena svalakSaNamadhyavasyati na punavizadanirbhAsena sAkSAtkaroti / evaM cAdhyakSamapi sakalArthavyaktIrgocara30 yati, vikalpamohAttu saMnihitaviSayaM lakSyate iti paro'nuSaJjayan dunivAraH For Personal & Private Use Only

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nyAyAvatAraH --- 10 syAt / uta tadgrahaNamadhyavasAyaH, tadA svalakSaNaniSThatA vikalpasya svavAcA bhavadbhiH pratipannA syAt / evaM ca vikalpayugalake'pyarthakriyAsamarthArthaparyavasitasattAkatA vikalpasyADhaukate / yadA ca vikalpaH svalakSaNasaudhamadhyamadhyAsta iti abhidadhyAH, tathA sati dhvanerapi tadantaHpravezo durnivAraH syAt, tatsahacaratvAt / yadAha bhavadAcArya :- sa eva zabdAnAM viSayo yo vikalpAnAmiti / na ca vikalpaM vyatiricya sAdRzyavyavasthApakamanyadasti, pratyakSasya sakalajagadvilakSaNasvalakSaNagrahaNapravaNatvAt / tad yadi tatsadRzatayotpattistadAkAratA, tadA pratipAditanyAyAd vikalpasya saMnihitArthagrocaratorarIkartavyA, tathA ca dhvanirapi tadviSayaH sidhyatIti siddhaM naH samIhitam / anyathA tadAkAratA na samasti, gatyantarAbhAvAt / tanna tadutpattitadAkArate grAhyagrAhakabhAvahetu saMstaH / saMstAM vA, tathApi vikalpataH paryanuyojyo bhavAn / kimete grahaNakAraNaM pArthakyena uta sAmastyena / tad yadyAdyaH pakSaH, kapAlakSaNo ghaTAntyakSaNasya grAhakaH prApnoti tajjanyatvAt, jalacandro vA nabhazcandrasya grAhakaH syAt tadAkAratvAt / atha dvitIyaH, tathA sati ghaTottarakSaNaH pUrvakSaNasya grAhaka: prasajjati, tadutpattestadAkAratvAcca / jaDatvAdarthasya na grAhakatvamapi tu jJAnasya tadutpattitadAkAratayoH satyoriti cet, idamidAnIM viditamasmAbhiH, etadapi samAnArthagrAhiprAcIna saMvedanakSaNalakSaNamanaskArotpAdyajJAne grAhakalakSaNaM vyabhicarati, utpAdakaprAktanakSaNavartimanaskAragrAhakatvAt / tadadhyavasAyasAhityena tadutpattitadAkAratayorgrahaNakAraNatvaM saMpUrNa manaskAre tannAstIti cet, kimidaM bhinnagocareNa saha sAhityam / tathA hi-adhyavasAyo vAsanAprabodhavazAdutpannaH sAmAnyamanartharUpaM vikalpayati / pratyakSaM bahirArthAllabdhvAtmalAbhaM tadAkAraM tameva sAkSAtkaroti - iti bhavatAM darzanam, tanna vikalpasAhityaM pratyakSasya kaMcana vizeSaM puSNAti / tadidaM grAhyagrAhakabhAvakAraNaM pratyakSe'pi yad bhavadbhirabhyadhAyi, tad yathA yathA vicAryate tathA tathA vizIryata ityanapekSaNIyam / tad yathAkathaMcit pratyakSasya pratipAditagrAhyagrAhakabhAvalakSaNarvakayespi grAhakatvam arthasya grAhyatvam, tathA dRSTatvAt, anyathA nikhilavyavahArocchedaprasaGgAt bhavadbhirapi pratyAdi / tathA zabdasya vAcakatvamarthasya vAcyatvaM pratipadyadhvaM yUyam, atrApi dRSTahAneH vyavahArocchedasya samAnatvAt / atha itthamAcakSIthAH, yathA - nadyAstIre guDazakaTaM paryastaM dhAvata dhAvata DimbhakAH - ityAdivipratArakapuruSavacanazravaNAt pravartamAnA vipralambhatAbhAjo 31 For Personal & Private Use Only 5 15 20 25 30

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222 32 jAyante, ataH sakalavacaneSvanAzvAsa iti / evaM tarhi cikicikAyamAnamarumarIcikAca Rcumbi yajjalollekhi vizadadarzanamudayapadavIM samAsAdayati tadalIkamavalokitamiti, sakalAdhyakSeSvanAzvAsa ityabhidadhmahe / pAzcAtyaviparItArthopasthApakapramANabAdhitatvAd marIcikAsu jalajJAnamapramANaM na zeSa satyastambhAdijJAnAni, bAdhArahitatvAditi cet; tarhi dhvanAvapyayaM nyAyaH ki kAkairbhakSitaH / na hi vayaM sarvazabdAnAM prAmANyaM pratipadyemahi, ki tarhi sunizcitAptapraNetRkANAmeva / tanna prAmANyaM prati pratyakSazabdayorvizeSamupalabhAmahe / eSa tu vizeSaH syAt, pratyakSaM cakSurAdisAmagrIvizeSajanyatvAt saMnihitaniyatArthagrAhi spaSTapratibhAsam, zAbdaM tu tathAvidhakAraNavikalatvAd 10 niyatAniyatArthagrAhi aspaSTapratibhAsam / na ca eSa vizeSaH prAmANyakSatikArI, itarathAnumAnasyApyaprAmANyamAsajyeta, tasyApyavizadAniyatArthagrAhitvAt / paramArthatastu trikAlavyApinaH sarvArthagrahaNasvabhAvatve'pi AvaraNatiraskRtasya jIvadravyasya cakSurAdisAmagrIsApekSAvaraNakSayopazamavazAt saMnihitaspaSTArtha grahaNapariNAmaH pratyakSamityucyate / zabdasApekSakSayopazamAttu niyatAniyatAvizadArthagrahaNapariNAmastu zAbdamiti 1 tanna tadutpattitadAkArate pratyakSe zAbde'nyasmin vA jJAne vAstavyau staH / tasmAtpAramArthikAbhidheyaprayojanasambandhapratipAdakametadAdivAkyamiti sthitam // tatrAbhidheyaM vAcyaM tacceha pramANam, tasyaiva prakaraNena pratipAdyatvAt, tat pramANa ityavayavena lakSayati / prayojanaM dvidhA, zrotuH kartuzca / punarapi 20 dvividhaM, anantaraM vyavahitaM ca / tatra zroturanantaraprayojanaM pramANaviSayA vyutpattiH, kartu rvyutpadyamAnasya prAjJatvAt ziSyasya vyutpAdanam / tatrAtmaprayojanaM darzayannArabhyate iti asya mayetipadasavyapekSatvAt / ziSyaprayojanaM tu vyutpadityanenopasargadhAtusamudAyenaiva tadantargataM lapsyate ityabhiprAyavAn kartA AtmavyApAraM Nijantena nirdizati - pramANavyutpAdanArthamiti / vyavahitaprayojanaM dvedhA, vyAvahArikaM pAramArthikaM ca / vyAvahArikaM heyopAdeyopekSaNIyeSvartheSu hAnopAdAnopekSAlakSaNam / pAramArthikam abhyudayaniHzreyasAvAptiriti / etattu sAkSAdanuktamapyanantaraprayojana phalatvAt tadvacanenaivAkSiptamavagantavyam / saMbandhastUpAyopeyalakSaNaH, tatropeyaM prakaraNArthaparijJAnam, prakaraNa mupAyaH, tatastadabhilaSatA prakaraNamidamArambhaNIyamiti anukto'pi vacanena 30 saMbandho'rthAd gamyate iti tAtparyArthaH / 5 15 25 nyAyAvatAraH For Personal & Private Use Only

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nyAyAvatAraH 33 adhunAkSarArtho viviyate tatra yadyapi pramANazabdasya sarvakArakarbhAvena ca vyutpatteH sukaratvAt "kRtyalyuTo bahulam" (pA0 3-3-113) anyatrApi (pA0 3-3-130) iti vacanAd yathAkramamamI karthAdikArakabhAvavyutpattyA pramANazabdavAcyAH, tad yathA 'AtmArthajJAnArthakriyAkAraNakalApakSayopazamakriyArUpAH, tathApIha jJAnamevAdhikriyate, tasyaiva parIkSAkSamatvAta, itareSAM 5 parIkSAyAH tatpuraHsaratvAt, vaiyarthyAcca / " tathA hi - nArthastAvadAtmanaH parIkSayA, tasya bhrAntAbhrAntajJAneSu samAnatvAt / nApyarthasya, tasyopeyatvAt, upAyabhUtajJAnaparIkSaNenaiva gatatvAt / nArthakriyAyAH, tadavanatau parIkSAvaiyAt / nApi kAraNakalApasya, jJAnotpatteH prAk svarUpAnavagataH, pazcAt tatsvarUpanirNayAdeva tatsAdguNyavaMguNyAvagate rarthakyAt / nApi kSayopazamasya, 10 tasya jJAnotpAdonnIyamAnarUpatvAt / nApi pramitimAtrasya, tasya pramANasAdhyatayA taccArutAdvAreNaiva samIcInatAsiddheriti / tadayamabhiprAyaHyadyapi anantadharmAdhyAsite vastuni sarva eva zabdArthA nirupacaritA ghaTante, tathApi yenArtha paricchidyArthakriyAsamarthArthaprArthanayA pravartante pramAtArastadeveha jJAnamAtmanA saha dharmirUpatayA tAdAtmye'pi dharmarUpatayA vyatiriktaM pramI- 15 yate'neneti pramANamityucyate / tasya vyutpAdanaM paraparikalpitalakSaNAdivyudAsena svAbhipretalakSaNAdisvarUpaprakAzanam / tadartham - arthazabdaH prayojanaparyAyaH idam iti artharUpatayA svacetasi vivartamAnaprakaraNazarIraM parAmazati / dvividhaM hi prakaraNazarIrama, zabdo'rthazceti, bahiH zabdarUpatayA prakAzayiSyamANatve'pyantastattvArthAkAreNa pratyakSatvAd / Arabhyate iti padavAkyazlo- 20 kAdiracanayA prakriyate iti yAvat / iha ca lakSaNasaMkhyAgocaraphaleSu pramANaM prati vipratipadyante pare / tathA hi lakSaNe tAvat, pramANamavisaMvAdi jJAnamiti saugatAH / anadhigatArthAdhigantR pramANamiti mImAMsakAH / arthopalabdhihetuH pramANamiti naiyAyikAdayaH // tathA saMkhyAyAM, pratyakSAnumAne dve eva pramANe iti saugatAH / pratyakSAnumAna- 25 zabdopamAnArthApattyabhAvAH pramANAnIti mImAMsakAH / pratyakSAnumAnazabdopamAnAni pramANAnIti naiyAyikAH / pratyakSAnumAnazabdAni pramANAnIti vaizeSikAH / etAnyeva sAMkhyAH / pratyakSamevaikaM pramANamiti cArvAkAH // tathA gocare, parasparavini ThitakSaNakSayiparamANulakSaNAni svalakSaNAni pramANagocarastAttvika iti bauddhAH / sAmAnyavizeSAtmakaM vastviti mImAM- 30 For Personal & Private Use Only

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34 nyAyAvatAraH, 1 skaaH| parasparavibhaktau sAmAnyavizeSAviti naiyaayikvaishessikaaH| traiguNyarUpaM sAmAnyamiti sAMkhyAH / bhUtacatuSTayaM pramANabhUmIti cArvAkAH // tathA phale'pi vipratipadyante, arthAdhigatiH pramANaphalamiti saugatAH / pUrva pUrva pramANamuttaramuttaraM tu phalamiti mImAMsakAdayaH / tatra tAvallakSaNasaMkhyAvipratipattI nirAcikIrSurAhapramANaM svaparAbhAsi jJAnaM, bAdhavivarjitam / pratyakSaM ca parokSaM ca dvidhA, meyavinizcayAt // 1 // tatrApi pUrvArdhena lakSaNavipratipattimuttarArdhena tu saMkhyAvipratipattiM nirAcaSTe / lakSaNaM ca pararUpebhyo vyAvartanakSamo'sAdhAraNadharmaH / lakSyate 10 paricchidyate vijAtIyebhyo vyAvRttaM lakSyaM yena tallakSaNamityucyate / tacceha dvaye pratyAyyAH svadarzanAnuraktAntaHkaraNAstIrthAntarIyA vipratipannAH, tathA mugdhabuddhayo laukikA avyutpannAzceti / tatazca yavAdau vipratipannAn prati lakSaNaM tadaivaM lakSyalakSaNabhAvo draSTavyaH / yadidaM bhavatAmasmAkaM ca pramANa miti prasiddham, tatsvaparAbhAsi jJAnaM bAdhavivarjitaM mantavyam; prasiddhaM 15 pramANamanUdyAprasiddhaM svaparAbhAsitvAdi vidhIyate / yadA tu avyutpannamatIn pratIdaM lakSaNam, tadA pratiprANi svaparaprakAzino jJAnasya bAdhArahitasya kasyacit siddhatvAt, anyathA pratiniyatavyavahArocchedaprasaGgAt, evaM te bodhyante - yadado bhavatAM kvaciniyatArthagrAhi svaparaprakAzakaM bAdharahitaM jJAnaM prasiddhaM tat pramANamiti budhyantAm / atrApi siddhasyAnuvAdo'siddhasya 20 vidhAnaM yojyam // ___ adhunAkSarArtha:-tatra pramANamiti pUrvavat / sva AtmA svarUpaM, paro'rthaH, tAvAbhAsayituM prakAzayituM zIlamasya tattathA / jJAyate nirNAyate tattvaM yena tad jJAnam / bAdhyate'neneti bAdhaH, viparItArthopasthApakapramANa pravRttiriti yAvat / tena vizeSeNa varjitaM rahitaM yajjJAnaM tatpramANamiti 25 saMTaGkaH // iha ca vyavacchedyApekSayA lakSaNe vizeSaNapravRtteH svaparAbhAsi ityanena ye svAbhAsyeva jJAnaM manyante jJAnavAdino bauddhavizeSAH, ye ca parAbhAsyeva mImAMsakanaiyAyikAdayaste nirastAH / te hi bahirarthAbhAvAt jJAnaM svAMzaparyavasitasattAkamityAcakSIran, tadayuktam / jJeyArthAbhAve jJAnAbhAvapramaGgAt / For Personal & Private Use Only

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nyAyAvatAraH, 1 athArthAbhAve'pi svapnadazAyAM vanadevakulAdinAnApratibhAsaM jJAnamavalokitamiti tathAbhUtaM sakalaM brUSe, tantra, tasyApi jAgradavasthAbhAvisadbhUtArthadarzanasaMpAditAtmasaMskAramiddhAdikAraNakalApasaMnidhAnaprabodhavyapekSatvAt itarathAtyantAnubhUtabhUtapaJcakAtiriktaSaSThabhUtapratibhAsaH syAt / kiM ca / kathamekaM jJAnaM sitapItAdyanekAkAravivartamiti praSTavyo bhavAn / anAdyavidyAvAsanAta iti cet, atrApi vikalpayugalamamalamavatarati, tato jJAnAt sA vAsanA vyabhaitsId na vA / vyatyaraikSIcced, evaM sati tadgrAhaka pramANamabhidhAnIyam, jJAnavyatiriktAyAH saMvedanAbhAvAt, tatsaMvedane cArthasyApi vyatiriktasya saMvedanamiti sa duSpratiSedhaH syAt / vedyavedakAkArakaluSitAjjJAnAdeva vyatiriktA tatkAraNabhUtA jJAnarUpaiva sAnumIyate iti cenna, tayA saha saMbandhagrahaNAbhAvAt, dRSTahAnyadRSTaparikalpanAprasaGgAcca / kiM ca / yathA vyatiriktavAsanAvazAdekamapi jJAnaM nAnAkAram, tathA jaDamapi tadvazAdeva bodharUpaM prakAzata iti viparItApatterartha eva siddhimAskanded na jJAnam / athAvyatiriktA, hanta jJAnameva tanna vAsanA, tadavyatiriktatvAt tatsvarUpavadityAstAM tAvat / parAbhAsyapi svaprakAzAbhAvAdabhidadhIran, tadapyasaMbaddham / svaprakAzAbhAve paraprakAzAyogAt / na hi pradIpaH svarUpamanuddyotayan ghaTAdyuddayotane vyApriyate / svayaM cApratItamapi yadyayaM grAhayati jJAnam, devadattasyotpannaM ( jJAnaM ) yajJadattaM grAhayet, vizeSAbhAvAt / anyacca / paraprakAzanamAtre'pi dUrAsannAdibhedaH prathamAnAnAmarthAnAM kimapekSazcakAsti, zarIrApekSa iti cet, na tasyApi prakAzyatAvizeSAt tasmAdantarmukhAkArasya bahirarthagrahaNe sati ayaM ghaTAmATIkate nAnyathA / athArthApattyAdinA pramANAntareNa tadantarniviSTaM gRhyate, tatastadapekSayA yokSyate dUrAsannAdibheda iti cet, na, tatrApi vikalpayugalakAnativRtteH / tathA hi- tatpramANAntaraM svaprakAzamanyaprakAzaM vA / svaprakAzaM cet, prathamasya kiM bhrUNam / anyaprakAzaM cet, tatrApIyameva vArtA ityanavasthA, tasmAt svarUpamavabhAsayadeva jJAnamarthagrahaNAya vyApriyate iti sthitam // 'jJAnam' ityanena tu yannaiyAyikAdibhiH paryakalpi saMnikarSaH pramANamiti, tasya prAmANyaM nirasyati / yataH snAnapAnAvagAhanAdyarthakriyAnirvartanakSamamarthaM nizcityAvyavadhAnena pravartante pramAtArastadeva jJAnaM pramANaM na saMnikarSo jaDatayAsti, avyavahitanirNayAbhAvAdityAkUtam / arthopalabdhihetutvAttasya For Personal & Private Use Only 35 5 10 15 20 25 30

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36 prAmANyamiti cet, vizIrNedAnIM pramANeyattA, dehAderapi tatkAraNatayA prAmANyApatterityAstAM tAvat / 'bAdhavivarjitam' ityamunA tu yattimirAditiraskRtanayanadIdhitiprasarAdinA nabhastalAvalambinizIthinInAthadvayAdipratibhAsam, yacca kutarka bhrAntacetasAM nijadarzanAkarNanaprabhavaM kSaNakSayisAmAnyavizeSaikAntezvarAdikRtabhuvanapratibhAsaM jJAnaM tatpratyanIkArthapratyAyakapramANAntaropanipAtaplAvitatvAt pratikSipati / vizeSArthavizabdopAdAnAttu yaH khalu bahulakAmalAvalepaluptalocanabalAnAM dhavale jalaje pItimAnamAdadhAno bodhaH samullasati, sa yadyapi sakalaM kAlaM taddoSAvyuparame pramAturnijadarzanena na bAdhyate, tathApi tajjala10 jadhavalatAgrAhiNA janAntaradarzanena bAdhitatvAnna pramANamityuktaM bhavati / samastalakSaNena tu yatpare pratyapIpadan anadhigatArthAdhigantu pramANam avisaMvAdakaM pramANam, arthopalabdhihetuH pramANam ityAdi tannirAsthat, tathA hi - anadhigatArthAdhigantRtvaM kimabhidhIyate 1 jJAnAntareNAnadhigatamarthaM yadadhigacchati tatpramANamiti cet, tarhi tajjJAnAntaraM parakIyaM svakIyaM vA / tadyadi parakIyam, tadayuktam, sarvajJajJAnasya sakalArthagocaratayA sarvaprAkRtalokajJAnAnAmadhigatArthAdhigantRtvenAprAmANyaprasaGgAt, tadarthagrAhijanAntaradarzanasaMbhavAcca / atha svakIyaM tatrApi so'dhigamyo'rthaH kiM dravyamuta paryAyo vA / dravyaviziSTaparyAyaH, paryAyaviziSTaM vA dravyamiti / tathA kiM sAmAnyamuta vizeSaH / Ahosvit sAmAnyaviziSTo vizeSaH vizeSaviziSTaM vA sAmAnyam / ityaSTau pakSAH / tatra yadyAdyamurarIkuruSe tadayuktam, dravyasya nityatvaikatvAbhyAmanadhigatatvAMzAbhAvAt / atha dvitIyam, tadapyacAra, paryAyasya prAcInasaMvedanodayasamayadhvastasya saMvedanAntaraprabhavakAlaM yAvatpratIkSaNAsaMbhavena vizeSaNAnarthakyAt / uta tRtIyam, tadapyasAdhIyaH, vikalpadvayAnatikramAt / sa hi dravyaviziSTaH paryAyaH samakAlabhAvinA jJAnenAnadhigato'dhigamyate, yadvA kAlAntarabhAvineti / na tAvatsamakAlabhAvinA, tatsaMbhavAbhAvena vizeSaNavaiphalyAt / na hi saMbhavo'styekasya pramAturekakAlaM dravyakoDIkRtaikaparyAyaviSaya saMvedanadvayapravRtteH, tathAnubhavAbhAvAt parasparamadhigatArthAdhigantRtvenAprAmANyaprasaGgAcca / nApi kAlAntarabhAvinA, gRhyamAnaparyAyasya kAlAntarAnAskandanAt, pUrvottarakSaNatruTitavartamAna kSaNamAtra saMbandhatvAttasya / etena paryAyaviziSTadravyapakSo'pi prativyUDhaH samAnayogakSematvAta / atha sAmAnyaM, 5 15 20 25 30 nyAyAvatAraH, 1 For Personal & Private Use Only

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nyAyAvatAraH, 1 37 tadapyasaMbaddham, tadekatayA prathamajJAnena sAkalyagrahaNAduttareSAM sAmAnyajJAnAnAmadhigatArthagocaratayAprAmANyaprasaGgAt / atha vizeSaH, sa nityo'nityo veti vaktavyam / nityazcet, evaM satyAdyasaMvedanenaiva tasya sAmastyagrahaNAduttareSAM tadviSayANAmadhigatagocaratvenAprAmANyaprasaktiH / anityazcet, paryAyadUSaNena pratikSiptaH / atha sAmAnyaviziSTo vizeSaH, kAsya viziSTatA, 5 ki tAdAtmyamuta tatsaMnidhimAtram / tAdAtmyaM cet, prathamajJAnena sAmAnyavattasyApi grahaNAt, anyathA tAdAtmyakSateH, tadviSayAnyajJAnAnAmaprAmANyaM prasajyeta / tatsAMnidhyapakSe'pi dvayorapi parasparaM vizakalitarUpatvAt pakSadvayoditaM dUSaNaM pazcAllagnaM dhAvati / vizeSaviziSTasAmAnyapakSe punaretadeva viparItaM yojyam / tanna, anadhigatArthAdhigantRtvaM jJAnasya kathaMcid vicAra- 10 bhAragauravaM sahata ityalakSaNamiti sthitam // avisaMvAdakatvamadhunA vicAryate tatki pradarzitArthaprAptyA uta prAptiyogyArthopadarzakatvena AhosvidavicalitArthaviSayatvena bhavAn jJAnasya prAmANyaM kathayati / yadi prathamaH kalpaH, tadayuktam, jalabuddhadAdimumUrSupadArthotpAditasaMvedanasyApramANatotpatteH, prAptikAle tasya dhvastatvAt / atha dvitIyaH, tadapyacAru, prAptyayogyadezasthitagraha- 15 nakSatrAdigocarajJAnasyAprAmANyaprasaktaH, anucitadezAvasthAnenaiva prAptyanahatvAteSAm / atha tRtIyaH pakSaH, tatrApyavicalitaviSayatAM kathamavaiSi / jJAnAntareNa tadviSayanirAkaraNAbhAvAditi cet, etadevAsmAbhiruditaM kiM bhavataH paruSamAbhAti / na hi svaparaprakAzi jJAnaM bAdhArahitaM vimucyAnyasya viSayAnirAkaraNaM jJAnAntareNa prekSAmahe / tattadeva nyAyAtpramANaM bhavadbhirabhyupagata- 20 miti // arthopalabdhihetuH pramANamityetadapi na parIkSA kSamate, zarIrAderapi tatkAraNatayA prAmANyaprasaGgAt / avyavahitamarthopalambhakAraNaM pramANaM na dehAdikamiti cet, evaM tarhi jJAnameva svaparAvirbhAvakaM nirbAdhakaM ca pramANaM na saMnikarSAdi, tatsadbhAve'pyarthaparicchedAbhAvAt / tasmAdetadeva cAru pramANalakSaNamiti // 25 adhunA tatsaMkhyAmAha-pratyakSaM cetyAdi / tatra siddhAntaprasiddhapAramArthikapratyakSApekSayAkSazabdo jIvaparyAyatayA prasiddhaH, iha tu vyAvahArikapratyakSaprastAvAdakSadhvanirindriyavacano gRhyate / tatazcAkSaM pratigataM pratyakSam / yadindriyamAzrityojjihIte'rthasAkSAtkAri jJAnaM tatpratyakSamityarthaH / etacca pratyakSazabdavyutpattinimittaM na tu pravRttinimittama / sa hyevaM vyutpAdito'pi 30 For Personal & Private Use Only

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nyAyAvatAraH, 1 sAkSAd grAhyagrAhakaM jJAnavizeSa lakSayati, tatraiva rUDhatvAt, yathA gamanakriyAyAM vyutpAdito'pi gozabdaH kakudAdimantaM piNDavizeSaM gacchantamagacchantaM vA gocarayati, tatraiva tasya prasiddhatvAt, na gamanakriyAyuktamapi puruSAdikaM viparyayAditi / tatazca sarvajJajJAnAnAM yatsvarUpasaMvedanaM tadapi pratyakSamityuktaM 5 bhavati / tatrApi svarUpasya grAhyasya sAkSAtkaraNasadbhAvAditi / akSebhyaH parato vartate iti parokSam, akSavyApAranirapekSamavyApAreNAsAkSAdarthaparicchedakaM yajjJAnaM tatparokSamiti bhAvaH / cazabdau pratyakSaparokSayostulyakakSatAM lakSayataH / tena yatpare prAhuH, pratyakSaM sakalapramANajyeSThamityAdi tadapAstaM bhavati, dvayorapi prAmANyaM pratyavizeSAt, vizadAvizadapratibhAsavizeSasya sato'pi jyeSThatAM pratyanaGgatvAt / pratyakSasya puraHsaratvAtparokSasya kaniSThateti cet, nAyamekAntaH, sarvatrAnyathAnupapannatAvadhAritocchAsaniHzvAsAdijIvaliGgasadbhAvAsadbhAvAbhyAM jIvasAkSAtkAripratyakSakSaNe'pi jIvanmRtapratItidarzanAt, anyathA lokavyavahArAbhAvaprasaGgAt / kvacitpratyakSagRhItasaMbandha balAtparokSaM pravartata iti pratyakSasya jyeSThatvakalpane pazya mRgo dhAvatItyAdi15 zabdabalAtkRkATikAmoTanadvAreNa mRgaviSayaM, tathA smaraNAtsaMketagrahaNAdvA apUrvApUrvArthadarzanakutUhalAdinA vanadevakulAdigocaraM parokSapUrvaM pratyakSaM dRSTamiti parokSasya jyeSThatAsajyeta / dvidheti / sarva vAkyaM sAvadhAraNaM pravartate iti nyAyAt, anyathAniyatArthApradarzakatvena taduccAraNavaiyarthyaprasaGgAt, viparItAkAranirAkaraNa20 cAturyAyogena nirAkAGkSa pravRttyasiddheH dvidhaiva ityavadhAraNena paraparikalpita viparItasaMkhyAntaraM tiraskurute, tasya yuktibAdhitatvAt / tathA hipratyakSamevaikaM pramANamityasat, parIkSAbhAve tasyaiva prAmANyAyogAt / sa hi kAzcitpratyakSavyaktIrarthakriyAsamarthArthaprApakatvenAvyabhicAriNIrupalabhyAnyAsta dviparItatayA vyabhicAriNIzca, tataH kAlAntare punarapi tAdRzetarANAM 25 pratyakSavyaktInAM pramANatetarate samAcakSIta / na ca pUrvAparaparAmarzazUnyaM purovartyarthagrahaNaparyavasitasattAkaM pratyakSaM pUrvAparakAlabhAvinInAM pratyakSavyaktInAM sAdRzyanibandhanaM prAmANyamupalakSayituM kSamate / na cAyaM svapratItigocarANAmapi pratyakSavyaktInAM prAmANyaM paraM pratipAdayitumIzaH / tasmAda vazyaMtayA yathAdRSTapratyakSavyaktisAdharmyadvAreNAdhunAtanapratyakSavyaktInAM prAmANya30 pratyAyakaM parapratipAdakaM ca parokSAntargatamanumAnarUpaM pramANAntaramurarI For Personal & Private Use Only

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nyAyAvatAraH, 1 39 kartavyam / parAvabodhArtha ca pratyakSamevaikaM pramANaM nAnyadastItyullapan unmattatAmAtmano lakSati / pratyakSeNa paracetovRttisAkSAtkaraNAbhAvAd vyApAravyAhAraceSTAvizeSadarzanAd bodhavizeSAvagatau parokSasya prAmANyaM balAdApatatIti nyAyAt / svargAdRSTadevatAdipratiSedhaM na pratyakSeNa kartumarhati, tasya saMnihitamAtraviSayatvAt / na cAyaM tadapratiSedhena kharakharakacArvAka- 5 tAmApnoti, pramANAntaraM ca tatpratiSedhArtha ca necchatIti viSamametatkathaM kuryAditi savismayaM nazcetaH / kiM ca / pratyakSamapi kathaM pramANatAM svIkarotIti vaktavyam, gRhyamANapadArthAnvayavyatirekAnukaraNAt / tathA hi - tatsamagrasAmagrIkapadArthabalenonmajjati, tadabhAve visphAritekSaNayugalasyApi pramAturnodIyate iti brUSe, parokSe'pi tarhi samAnamevaitat, tadapi bahirartha- 10 sAmarthyAdevollasati, tatsaMbaddhaliGgazabdadvAreNa tasyotpatteH, anyathA parokSAbhAsatAprasaGgAt / tasya cAlIkatve pAramArthikaparokSaprAmANyakSaterayogAt, anyathA pratyakSamapi gaganatalAvalambizazadharayugalAvalokanacaturamalIkamavalokitamiti sakalAvizavadarzanAni satyatAbhimatAnyapyalokatAmaznuvIran / tanna, pramANabhUtaM parokSaM kadAcana gRhyamANapadArthasattAM vihAyotpattumutsaheta, 15 iti pratyakSavatpramANakoTimArohati balAditi sthitam // tathA yadapi parairuktadvayAtiriktaM pramANasaMkhyAntaraM pratyajJAyi, tatrApi yatparyAlocyamAnamupamAnArthApattivatpramANatAmAtmasAkSAtkaroti, tadanayoreva pratyakSaparokSayoranta - vanIyam / yatpunarvicAryamANaM mImAMsakaparikalpitAbhAvavatprAmANyameva nAskandati, na tena bahirbhUtena vA kiMcinnaH prayojanam, avastutvAdityapakarNa- 20 nIyam / atha kathamupamAnasya prAmANyamiti brUSe / taducyate / prathamaM hi vizadadarzanAdhigatagopiNDavizeSasya 'yathA gaustathA gavayaH' iti vAkyAkarNanAhitAtmasaMskArasya puMso'TavyAM paryaTato gavayapiNDavizeSaviSayaviviktadarzanapuraHsaraM yatpUrvAparagogavayapiNDagocaradarzanavyApArasaMpAditajanmakam 'ayaM tena sadRzo'nayorvA sAdRzyamiti' sAdRzyaviziSTapiNDaM piNDaviziSTaM sAdRzyaM 25 gocarayatsaMvedanamuvIyate tadupamAnamiti / yadAhustadvAdina: tasmAdyadRzyate tatsyAt sAdRzyena vizeSitam / prameyamupamAnasya sAdRzyaM vA tadanvitam // 1 // iti / (zlokavArtike 444 pRSThe) 29 1 'smaryate' iti pAThAntaram / For Personal & Private Use Only

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40 nyAyAvatAraH, 1 - tatazca pUrvAparadarzanayoH purovartigogavayapiNDagrahaNaparyavasitasattAkatvAt pUrvAparaparAmarzazUnyatvAd vizadani sitayA zabdollekharahitatvAt tadadhikamavyabhicaritaM vyavahArakAri sAdRzyamavasyadupamAnaM svaparaprakAzitayA nirbAdhakatvAcca pramANam / pUrvAparapiNDAtiriktamaparaM sAdRzyaM nopalabhyate iti cet, ko'yamupAlambho yadi pratyakSaM tat / yadi pratyakSe sAdRzyamupamAnagocaratvAnna pratibhAti, ko'sthAparAdhaH / na hi jJAnAntare tadgocaro na pratibhAtIti nirgocaraM taditi vaktuM zakyam, itarathopamAne'pi pratyakSanihyA vyaktirna bhAtIti nirgocaramadhyakSamanuSajyeta / tad yathA svaviSaye'dhyakSa pramANaM tathopamAnamapi / na hi dvayoH prathamAnayorekaM prati vizeSAbhAve pakSapAtaH 10 kartuM yuktaH / etena pratyabhijJAjJAnasmRtyUhAdInAmavisaMvAdakAnAM parokSa vizeSANAM prAmANyaM vyAkhyAtamavagantavyam, samAnanyAyAnupAtitvAt / tathA hi-prathamamarthadarzanamAtmani saMskAramAdhatte, tAdRzadarzanAdasau saMskAra: prabudhyate, prabuddhaH pUrvArthaviSayaM sa evAyaM tajjAtIyo vetyullekhena pratyabhijJAnamutthApayati, tasyordhvatirazcInabhedasAmAnyavyavasthApakatvAd asaMjAtapUrvArthagocaradarzanasya tadudayAbhAvAt, tathA sa eva saMskArastAdRzArthadarzanenAbhogAdinA vA prabuddho'nubhUtaviSayAsaMpramoSalakSaNaM smaraNamupajanayati, adRSTArthasya puMsaH smaraNAnupapatteriti / Uho'pi pratyakSAnumAnAsaMvedyasAdhyArthAnyathAnupapannatvalakSaNaliGgasaMbandhagrahaNapravaNaH pramANAntaramiti kathayiSyate / arthApattistu pratyakSAdigocarIkRte sphoTAdipadArthAnyathAnupapattyA dahanazaktyAdikaM pAvakAderarthAntaraM pUrvadarzanagocarAt samadhikamavyabhicaritaM parikalpayatIti pramANatAM svIkarotyeva, tallakSaNayogAt / evamanyadapi pratyakSagocarAdhikyasaMpAdaka nirAkAGkSatayA vyavahArakAri yatsaMvedanaM tattatpramANamiti samarthanIyam, svaparaprakAzinidhitvAt, pUrvAparasopAnapaddhatidarzanottarakAlabhAvi tatsaMkhyA saMvedanavat / sarveSAM caiteSAM parokSe'ntarbhAvaH, anyathAnupapannArthAntaradarzanadvAreNa25 prstutaarthsNvedncturtvaaditi| kiMcidvizeSAttu pramANAntaraparikalpane pramANe yattA vizIryeta, AnantyaprApteH, AvaraNakSayopazamavicitratayA jJAnapravRttervicitratvAditi / nanu caivaM sati yatparokSasya dvaividhyaM vakSyamANamanumAnazAbdabhedena tadapi kathamupapatsyate, tatrApi hyAptapraNItavacanaprabhavajJAnasyArthAnya thAnupapannatvenAnumAnAntarbhAvo na durupapAdaH / tatazcAnumAnamevaikamavaziSyate 30 tadeva parokSazabdena yadyucyeta yuktamAste, viduSAmabhidhAnaM pratyanAdarAt 1 . 20 For Personal & Private Use Only

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nyAyAvatAraH, 1 A1 satyametat, evaM tu manyate tad yadyapi kayAcitprakriyayAnumAnAntarbhAvayituM zakyaM zAbdam, tathApi tatprati vipratipadyante pare / atastasyAhatya prAmANyaM samarthanIyam / na cApRthagbhUtasya tadviviktaM vaktuM zakyam, ataH pArthakyenopanyAsaH / anena caitadupalakSayati - anyeSAmapi parokSavizeSANAmanumAnAntarbhAvasaMbhave'pi yaM yaM prati pareSAM vipratipattistaM taM parokSAgniSkRSya vivikta- 5 yuktyupanyAsena tasya tasya prAmANyamAvedanIyam / tathA ca zAstrAntare yahAdInAM lakSaNaM akAri AcAryastad yuktamevetyuktaM bhavati / kathaM tarhi mImAMsakaparikalpito'bhAvo na pramANam / nirgocaratvAditi brUmaH / tathA hi-pratyakSamevAnvayavyatirekadvAreNa bhUtalamevedaM ghaTAdirnAstIti vastuparicchedaprAvINyamAbibhrANaM tadadhikagrAhyArthAbhAvAt pramANAntaraM parikalpyamAnaM nirasya- 10 tIti kiM nazcintayA / tasya sadasadrUpavastugrAhiNaH pratiprANi prasiddhatvAt / atha kadAcidabhidadhyAt, adhyakSa bhAvAMzamevAkalayati, indriyadvAreNotpattaH, tasya ca bhAvAMze eva vyApArAt, nAstitAjJAnaM tu vastugrahaNottarakAlaM pratiyogismaraNasadbhAve mAnasamakSavyApAranirapekSamunmajjati / taduktam na tAvadindriyeNaiSA' nAstItyutpAdyate matiH / / bhAvAMzenaiva saMyogo yogyatvAdindriyasya hi // 1 // (zlo0 vA0, pR0 479) gRhItvA vastusadbhAvaM smRtvA ca pratiyoginam / mAnasaM nAstitAjJAnaM jAyate'kSAnapekSayA // 1 // iti / (zlo0 vA0, pR0 482) 20 atrocyate / bhAvAMzAdabhAvAMzastarhi abhinno bhinno vA / abhinnazcet, kathamagrahaNam, bhAvAMzAdavyatiriktatvAdeva, tatsvarUpavat / bhinnazcet, ghaTAdyabhAvavini ThitaM bhUtalamAdyadarzanena gRhyate iti ghaTAdayo gRhyante iti prAptam, tadabhAvAgrahaNasya tadbhAvagrahaNanAntarIyakatvAt / tathA ca abhAvo'pi pazcAtpravartamAnastAnutsArayitumapaTiSThaH syAt, anyathA pratyakSamasaMkIrNasya 25 saMkIrNatAgrahaNAt bhrAntamApanIpadyeta / kiM ca / pramANAbhAvAdarthAbhAvo'bhAvapramANena sAdhyate iti bhavato'bhiprAyaH 15 1 "indriyaireSA" ityapi pAThaH / For Personal & Private Use Only

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nyAyAvatAraH, 1 pramANapaJcakaM yatra vasturUpe na jAyate / vastusattAvabodhArtha tatrAbhAvapramANatA // 1 // (zlo0 vA0, pR0 473) iti vacanAt / tadayuktam / yataH pramANAbhAvaH kathaM grAhyaH / tadgrAhakapramANAntarAbhAvAditi cet, tasyApyabhAvagrahaNe tadgrAhakapramANAntarAbhAvo grAhya ityanavasthA / atha arthAbhAvAtpramANasya pramANAbhAvAccArthasyAbhAvaH pratipadyata iti manyethAH, tadetaditaretarAzrayaM durghaTamApadyeta / na yAvadarthAbhAvo gRhItaH tAvatpramANAbhAvaH sidhyati, arthAbhAvaH pramANAbhAvAtse tsyatItyAvartanAt / athendriyavat svayamavijJAto'pi pramANAbhAvo'rthAbhAvaM 10 jJApayiSyatItyabhidadhIthAH, tadayuktam, tasya tucchatayA sakalazaktiviraha lakSaNatvAt, indriyasya tu tadviparyastatayA jJAnotpAdanakSamatvAt / tasmAt pratyakSameva bhUtalAdipratiniyatavastugrAhitAM bibharti / yadi tadviparItaghaTAdipratiyogivastvantaravaiviktyaM tasyAkalayati nAnyathA, vijAtIyavyavacchedAbhAve tasyaiva pratiniyatatvAsiddheH, sakalasaMkIrNatayA grahaNaprasaGgAt, ato'dhika15 grAhyAbhAvAnirviSayatayAbhAvAkhyaM pramANaM yat paraiH paryakalpi tadapramANamiti sthitam / dvidhetyasmin satyapi 'pratyakSaM ca parokSaM ca' iti niyatadvaividhyapradarzanena saugataparikalpitaM 'pratyakSamanamAnaM ceti' dvaividhyamapakSipati, tadAkatena tasyA yogAt / pratyakSAtiriktaM hi tAdAtmyatadutpattilakSaNasaMbandhopalakSitakAryasva20 bhAvAnupalabdhirUpaliGgatrayasaMpAditajanmakamanumAnameva pramANaM na zabdohAdikam, saMbandhavikalatvAditi tadAkUtam / ayuktaM caitat, pratyakSAnumAnAtiriktapramANAntarAbhAvagrahaNopAyAbhAvAt / na tAvatpratyakSAt pramANAntarAbhAvAvagatiH, tasya svalakSaNaviSayatvenAbhAvagrAhitAvirodhAt / nApi svabhAva kAryAnumAnAbhyAm, tayorvastusAdhanatvAt / nApyanupalabdhaH, tasyA apyatyantA25 bhAvasAdhanavirodhAt / sa hi caturvidhA varNyate mUlabhedApekSayA / tad yathA viruddhopalabdhiviruddhakAryopalabdhiH kAraNAnupalabdhiH svabhAvAnupalabdhizceti / na tAvadviruddhopalabdheH pramANAntarasyAtyantAbhAvaH, dRzyAtmano viruddhasya vidhAnena itarAbhAvasAdhanAt, saMnihitadeza eva pratiyogyabhAvasiddheH / etena viruddhakAryAnupalabdhirapi vyAkhyAtA, tasyA api pratiSedhyavirodhisaMnidhApana30 dvAreNAbhAvasAdhakatvAt / kAryAnupalabdhirapi taddezAGkitakAryasyaivAbhAvaM For Personal & Private Use Only

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nyAyAvatAraH, 1 10 sAdhayati na sarvatra, svayamasiddhatvAt / svabhAvAnupalabdhirapyekajJAnasaMsargipadArthopalambharUpA taddeza eva pratidvandva bhAvaM gamayati / ataH pramANAntarasyApi kvacinniSedhaH syAt na sarvatra / tanna pramANAntarabAdhakaM samasti // pratyakSAnumAnayozca prAmANyaM kuta iti cintyam / na tAvatpratyakSAt, tasya nirvikalpakatayA sato'pyasatkalpatvAt / tatpRSThabhAvI vikalpastu na svalakSaNAmbhodhimadhyamavagAhate, tatkathaM tatrApraviSTastatsvarUpaM nizcinuyAt / apramANabhUtAcca tasmAtprAmANyanirNaya iti nibiDajaDimAviSkaraNaM bhavatAm / anumAnAtprAmANyanirNaya iti cet, na tasyApi svalakSaNAd bahiH plavanAt / aprAmANyavyavacchedastena sAdhyate iti cet, na, vyavacchedasya vyavacchinnAvyatirekAt, itarathAndhakAranartana kalpamanumAnamAsajyeta, nirviSayatvAt / kiM ca / tatprAmANyanirNAyakamanumAnaM pramANamapramANaM vA / na tAvadapramANam, tataH prAmANyAsiddheH / nApi pramANam, tatprAmANyasAdhakAbhAvAt 1 na hi pratyakSAt tatsiddhiH, vikalpazUnyatayAkiMcitkaratvAt ityuktam / anumAnAttu tatsAdhane vikalpayugalaM tadavasthamevAvatiSThate tatprAmANyasAdhane'pyanumAnakalpanA ityanavasthA / kiM ca / gRhItasaMbandhasyAnumAnaM pravarteta, saMbandhastrikAlagocaro grAhyaH, na ca pratyakSaM taM lakSayituM kSamate, pUrvAparakSaNatruTitarUpavArtamAnikakSaNataduttarakAlabhAvino vikalpasyApi vyAvahArikAbhiprAyeNa tanniSThatAbhyupagamAt / anumAnAd grahISyati iti cet, nanu tadapi saMbandhapUrvakaM pravartate, tadgrahaNe'pIyaM vArtA iti anavasthA / tasmAdanumAnamabhilaSatA gatyantarAbhAvAt tatsaMbandhagrahaNapravaNastrikAlagocaro'vyabhicArI vitarko'bhyu - 20 pagantavyaH / tathA ca prastutadvaividhyasya vighaTitatvAt, anyadapi yadevaMvidhamavisaMvAdi jJAnaM tatpramANamastu ityalaM zuSkAbhimAneneti / yadi punaH sAdhyArthAnyathAnupapanna hetusaMpAditamanumAnamiSyeta, tadA pratyakSamanumAnaM cetyapi dvaividhyaM ghaTAmaTedeva; pratyakSavyatiriktajJAnasya sAmastyenAnumAne'ntarbhAvasaMbhavAt, anyathAnupapannArthAntaramantareNa parokSArthaviSayapratIterabhAvAditi // 43 For Personal & Private Use Only 5 15 sAMpratamanyathA sUtrAvayavenaiva prakRtaniyamakAraNamAha-meyavinizcayAditi / dvidhaiveti ca kAkAkSigolakanyAyenAtrApi saMbandhanIyam / tatazcAyamarthaHdvAbhyAmeva prakArAbhyAM meyasya grAhyArthasya nizcayAt svarUpanirNayAt, dve eva pramANe na nyUnamadhikaM ceti / ayamatrAbhiprAyaH - svasaMvedanaM prati nikhila - jJAnAnAmekarUpatayA sAkSAtkaraNacaturatvAt nAstyeva bhedaH; bahirathaM punarapekSya 30 25

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nyAyAvatAraH, 2 kazciccakSurAdisAmagrIbalalabdhasattAkaH svAvayavavyApinaM kAlAntarasaMcariSNuM sthagitakSaNavivartamalakSitaparamANupArimANDalyaM saMnihitaM vizadanirbhAsaM sAmAnyamAkAraM sAkSAtkurvANaH prakAzaH prathate, tatra pratyakSavyavahAraH pravartate / yaH punarliGgazabdAridvAreNa niyatAniyatasAmAnyAkArAvalokI parisphuTatArahitaH khalvAtmano'rthagrahaNapariNAmaH samullasati sa parokSatAM svIkaroti / na caitau prakArau vihAya prakArAntareNa jJAnapravRttiM pazyAmaH, na cApazyantaH pramANAntaraparikalpanaM kSamAmahe, na ca dvayoH prathamAnayorekaM nihnavAnamupekSAmahe, vizeSAbhAvAt; tasmAdetadeva dvaividhyamurarIkartavyamiti sthitam // 1 // sAMprataM yadasmAbhiH prAga vivRNvadbhiryudapAdi, yaduta vipratipannAvyutpanna10 vyAmohApohasahamihedaM pramANalakSaNamiti tatsUtradarzanAdeva vimalabuddhayo'va gaccheyuH / mandamatayastu tAvatA na bhotsyanta iti taddhitavidhitsayA vyaktaM pramANalakSaNAbhidhAnaphalaM pratipipAdayiSurapi sapUrvapakSaM nirAkAGkSa lakSayeyuste iti tAvat pUrvapakSamutthApayannAha - prasiddhAni pramANAni vyavahArazca tatkRtaH / pramANalakSaNasyoktau jJAyate na prayojanam // 2 // 15 iha vacanamuccArayatA vimRzyabhASiNA pratyavamRzyam - kimidaM mAmakaM vacanaM zrotRsaMskArAdhAyakamata neti / itarathA paryAlocitakAritAsya hIyate / zrotRsaMskArAdhAyakaM cet, uccArayati anyathA viparyaya iti / etattu pramANalakSaNavAkyaM sakalajanAnAdiprarUDhArthapratyAyakatvAdazrotasaMskArA20 dhAyakam / ata Aha-prasiddhAni prarUDhAni, nAdhunA sAdhyAnItyarthaH / pramANAni pratyakSAdIni, parokSagatabhedApekSayA bahuvacanaM vyaktibhede sAmAnyamapi kathaMcid bhidyate iti darzanArtham / tathA hi / tadavivakSitavyaktikamekarUpatAM bibharti pramANamiti; vyaktyavacchedena punaravacchidyamAnaM nAnA kAratAmAdatte pratyakSAnumAnazAbdAni pramANAnIti, vyaktivyatiriktAvyati25 riktarUpatvAttasya / tathA hi-zabdAccakSurAdervA dUrAd vRkSa iti pratyaye dhavakhadirapalAzAdivizeSAnapekSayA sAdhAraNaM vRkSatvameva cakAsti, tasmAt tebhyo bhinnaM tad, vyatirekiNAkAreNa jJAne pratibhAsanAd ghaTAdivat / parisphuTaddhavakhadirapalAzAdivizeSAvalokanavelAyAM tu na tadatirekiNA rUpeNa 29 prakAzate ityabhinnam, tadavyatiriktasya saMvedanAt, tatsvarUpavat / vizeSA For Personal & Private Use Only

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nyAyAvatAraH, 2 bhinnameva rUpaM tAttvikaM sAmAnyasya tasyaiva dAhapAkAdyarthakriyAkSamatvAt / bhinnaM punaH kalpanAbuddhivirUpitatvAdavasturUpamiti cet, na, dvayoH prakAzamAnayorekasya nihnotumazakyatvAt / anyathA bhinnameva rUpaM svAbhAvikamitarattu kalpanAbuddhirdAzatamityapi vadatAM na vadanabhaGgaH syAt / arthakriyAkAritAvizeSastu bhinne'pi rUpe na durupapAdaH, tasyApi jJAnasAdhAraNavyavahArakaraNadakSatvAt / na cArthakriyA vastulakSaNamiti nivedayiSyAmaH, tasmAtsarvatra bhinnAbhinnau sAmAnyavizeSAviti darzanArtho bahuvacananirdezaH / AstAM tAvatpramANAni, vyavahArazca tatkRtaH prasiddha iti saMbandhaH / cazabdo'pizabdArthaH / tenAyamarthaH yadarthaM pramANaparIkSaNamasAvapi jalapAnazItatrANAdirvyavahAro'nAdirUDhaH, tannirarthakaM pramANalakSaNAbhidhAnamityabhiprAyavAnapi paraH paruSatAparijihIrSayAtmano'nyathA prAha - pramANalakSaNasyoktau pararUpavyAvartanakSamAsAdhAraNapramANadharmakathanarUpAyAM jJAyate nirNIyate'smAbhirna prayojanaM tatphalam, atisUkSmatvAttAvakAbhisaMdheriti kAkvA praznayatyulluNThayati ceti / kiM ca pramANalakSaNamanizcitaM vAbhidhIyate, nizcitaM vA svarUpeNeti pakSadvayam / na tAvadanizcitam anizcitasya 15 lakSaNatvAyogAt, unmattakavirutavat / atha nizcitam tatkimapramANAtpramANAdvA / na tAvadapramANAt, apramANasya nizcAyakatvAyogAt / yadi punarapramANamapi nizcAyakamiti saMgIryeta tadA pramANaparyeSaNaM vizIryeta, nairarthakyApatteH, apramANAdapi nizcAyakatvAbhyupagamAt / atha pramANAta, tatkimalakSaNam, lakSaNopetaM vA / alakSaNaM cennizcAyakaM pramANam, tarhi sarvapramANAnAM lakSaNAbhidhAnamanarthakam, tadvyatirekeNApyarthanizcayasiddheH, bhavadabhipretalakSaNanizcAyakapramANavat / atha lakSaNopetam, tatrApi vikalpayugalamanivAritaprasaramanudhAvati, tallakSaNaM nizcitamanizcitaM vA I na tAvadanizcitaM lakSaNaM lakSyaM lakSayati / nizcayo'pi pramANAdapramANAdvA / apramANAnizcayAsiddheH pramANAditi vaktavyam / tadapyalakSaNaM salakSaNaM vA / alakSaNatve pUrvAsyArthagrahaNe kiM kSUNam / salakSaNatve tvetallakSaNaM nirNItanirNItaM ceti tadevAvartate / tanna pramANalakSaNAbhidhAnopAyo'sti, tasmAprasiddhAni pramANAni ityaGgIkartavyamiti // 2 // 25 adhunAcAryA gRhItastAvakIno'bhiprAyo'smAbhiriti paraM pratyAyayaMstanmatamanudrAvya tadevAnumanyamAnastathApi lakSaNokteH sAphalyamAvedayannAha - 45 For Personal & Private Use Only 5 10 20 30

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46 etadabhyadhAyi bhavatA yathA - prasiddhAni pramANAni, tatasteSAM lakSaNoktau asAdhAraNadharmakathana viSaye prayojanaM phalaM kimiti zeSaH / tadetadayaktam / yato yadyapi pratiprANi prasiddhAni pramANAni, anyathA tatkRtanikhilavyavahArocchedaprasaGgAt, taducchede ca dRSTahAnyAdyApatteH, tathApi kecid vitatamohAvaSTabdhAntaHkaraNAstatsvarUpamanubhavanto'pi na lakSayanti tatastAnavalokayatAmasmAkaM tadviSaye kRpAparItacetasAM yathAvasthitapramANalakSaNAvirbhAvanadvAreNa vyAmohameteSAmapasArayAma iti pramANalakSaNAbhidhAnaM prati pravartate cetaH / tadidaM prayojanam - tadvyAmohanivRttiH syAd - iti, tasmin pramANalakSaNe vyAmoho viparItAbhyupagamavatAM viparyAsalakSaNastIrthyAnAM pramANApramANavivekavikalAnAm, anadhyavasAyAtmakastu mugdhabuddhInAM laukikAnAm, tasya nivRttiraviparItalakSaNAvagamAdapagama ityarthaH / sA syAd bhavet / keSAmityAha - vyAmUDhaM viparItagrahagrastaM vicittatAM gataM mano'ntaHkaraNaM yeSAM te tathA 15 teSAm / iheti loke / tadayaM tAtparyArthaH yadyanAdiprasiddhaM pramANalakSaNaM prati kecidapi na vyAmuhyeyustadA yad bhavadbhiH prAgudagrAhi nirarthakaM pramANalakSaNAbhidhAnamiti, tat yuktameva syAt / na caitadevam, tatra vyAmUDhAnAM darzanAt / etena yadadAyi dUSaNaM pramANalakSaNamanizcitaM nizcitaM vA abhidhIyata ityAdi tadapi siddhasAdhyatAmadhyapratibaddhatvAnna bAdhAvidhAyi asmAkamiti mantavyam / vyAmUDhamanaso'pi prati pramANalakSaNaprakAzane tallagatIti cet, na, svasaMvedanasiddhasya vacanena prakAzanAt, tasya vyAmohApoha eva vyApArAt / yathA viviktabhUtalAvalokane'pi adhyakSAd yo ghaTAdivaiviktyaM na pratipadyate, kudarzanavyAmohAt, taM pratyucyeta nAstyatra ghaTaH, upalambhakAraNasamagratAyAmapyanupalambhAt / vaiviktyaM hi tatrAdhyakSasiddham, 25 vacanAd vyAmoho nivartyeta; tathehApi vidvadbhirdraSTavyam / nirNItaM tallakSaNamadhyakSeNa, tasya vyavasAyarUpatvAt; vacanaM punarviparItAropanirAkaraNe vyApriyata iti sthitam / tadevaM pramANalakSaNaM sAmAnyena pratipAdya tadgatakucodyaM paryahAryAcAryeNa // 3 // 5 10 20 nyAyAvatAraH, 3 prasiddhAnAM pramANAnAM lakSaNoktau prayojanam / tadvayAmohanivRttiH syAdvayAmUDhamanasAmiha // 3 // 30 adhunA tadviSayAmeva saMkhyAvipratipatta nirAcikIrSatA ye pratyakSaparokSalakSaNe pramANavyaktI prAka prakrAnte, tayorapi lakSaNaM prati viprati For Personal & Private Use Only

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nyAyAvatAraH, 4 padyante'pare / atastallakSaNamapi vaktavyam, iti tAvat pratyakSalakSaNamabhidhAtukAma Aha-- aparokSatayArthasya grAhakaM jJAnamIdRzam / pratyakSamitarajjJeyaM parokSaM grahaNekSayA // 4 // tatra pratyakSamiti lakSyanirdezaH, aparokSatayArthasya grAhakaM jJAnamiti lakSaNanirdezaH parokSo'kSagocarAtItaH, tato'nyo'parokSastadbhAvastattA tayA, sAkSAtkRtatayeti yAvat / aryata ityarthaH, avagamyate iti hRdayam / arthyata ityartho vA, dAhapAkAdyarthakriyArthibhirabhilaSyate iti yAvat / tasya grAhakaM vyavasAyAtmakatayA sAkSAt paricchedakaM jJAnaM tadIdRzamiti, IdRgeva pratyakSamiti saMTaGkaH / tatra jJAnagrahaNena yat sAMkhyA prAhuH - zrotrAdivRtti pratyakSamiti 10 tat tiraskaroti / zrotrAdInAM prakRtivikAratayA tadvRttervyApAralakSaNAyA jaDatayA pratyakSatvAyogAt, arthaparicchittihetutayA pratyakSatve AlokAdijaDakAraNakalApavyApArasyApi pratyakSatApadyeta, vizeSAbhAvAditi / arthasya grAhakamityasya grahaNekSayA iti vakSyamANapadasApekSatvAt / amunA bahirapi yesrthakalAkalana vikalaM sakalamapi jJAnaM pralapanti tAnnirasyati / svAMzagrahaNe hyantaH saMvedanaM vyApriyate yathA tathA bahirapi, itarathA arthavajjJAnasaMtAnAntavizIryeran, svapnadRSTAntena tadanumAnasyopaplavamAtratApatteH, svavijJAnasyaiva tathA tathA vijRmbhaNAt / tathA ca pramANaprameyapratipAdyapratipAdakakAryakAraNabhAvAdayaH pralIyeran, AtmavyatirekeNAtmIyapUrvottarakSaNayorapi jJAnasya pravRttinirodhApatteH / advayavijJAnatattvasAdhanenAnukUlamAcarasIti cet, syAdetat, 20 yadi bhavataH pramANaparidRSTasakalavyavahArocchedana kudarzana vAsanAhitA dRSTAdvayatattvaparikalpanAt pratikUlaM na syAt / tannArthaviraheNa bahiH pramANabhUtajJAnollAso'sti, nirhetukatvaprasaGgAditi / grAhakamiti ca nirNAyakaM draSTavyam, nirNayAbhAve'rthagrahaNAyogAt / tena yat tAthAgataiH pratyapAdi pratyakSaM kalpanApoDhamabhrAntam (nyA0 bi0 4 ) iti tadapAstaM bhavati, tasya yuktiriktatvAt / tathA hi-te nirvikalpakatve'dhyakSasyAyuktaH kheTayanti - kiledamartha sAmarthyeno dIyate, saMnihitArthakriyAsamarthArthagrAhakatvAt / na cArthe dhvanayaH santi, taddhetuvilakSaNakAraNAntarajanyatvAt, tatazcAsAvupanipatya svagocarasaMvedanamutthApayan svAkAramanukArayati / tanna, tadgrAhiNi vijJAne zabdasaMzleSo yuktaH / kiM ca yadyutpAdakArthopayoge'pi taM 30 47 For Personal & Private Use Only 5 15 25

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48 nyAyAvatAraH, 4 tAvanna gRhNIyAt, saMvedanamapi tu smaraNasaMpAditaM tadabhidhAyakadhvanisaMyojanaM pratIkSyamANaM tAvadAsIt, tarhi datto jalAJjalirarthagrahaNasya / tathA hitamarthamapazyaMstasmin gRhItasaMketaM tadabhidhAyakaM dhvani nAnusmarati, upAyAbhAvAd, ananusmaraMzca purovartinyarthe na yojayati, smRtyupasthApanavyatirekeNa tadyojanAzakteH, ayojayaMzca bhavadabhiprAyeNa na pazyatIti dhAndhyAdAndhyamApadyeta / yadi cendriyajamapi jJAnaM vikalpakaluSitamiSyeta, tadA tadapi manorAjyAdivikalpavad vikalpAntarAvirbhAve sati nivarteta; nacaitadasti, saMnihitagopiNDagocarasya cakSurjasaMvedanasyAzvAdiviSayavikalpodaye'pyanivartanAt, saMhRtta sakalavikalpasyApi ca parisphuTasaMnihitArthaviSayadarzanasiddhaH / tannAkSajaM 10 jJAnaM zabdasaMparkamanubhavati / atra pratividhIyate - yattAvaduktam, azabdakArya sAmodbhavatvAd dhvanirahitamadhyakSamiti, tadayuktam, na hi zabdAsaMpRktArthajamityetAvataivAbhilApavinAkRtamiti vaktuM zakyam, anyathA jaDArthajanitamiti jaDamapi tat syAt / atha bodharUpamanaskArasAhityAd na jaDamiti brUSe, tathA satyabhilApasaMsRSTamanaskArasaMniyogAt sAbhilApamapi syAt / kiM ca 15 viviktAH paramANavaH svAkArArpaNadvAreNa svagocaraM jJAnamutpAdayantaH kathama santamAtmani svAvayavavyApinaM kAlAntarasaMcariSNumAkAraM tatra prathayanti / vibhramAditi cenna, idAnImarthe yadasti tadeva pratibhAti, tatrAsato'pi sthUrAkArasya pratibhAsanAt / tathA zabdo'pi yadyavidyamAno'rthe tadgrAhiNi jJAne pratibhAseta, kiM jhUyeta / yaccoktaM-smaraNajanitazabdasaMyojanaM pratIkSya20 mANamarthopayoge'pi yadyAsItetyAdi yAvadAndhyamApadyeta tat tAvakapakSe'pi samAnam / tathA hi-svalakSaNaviSayendriyajanirvikalpakajJAnasadbhAve'pi na tAvadidaMtayAnidaMtayA vArthavyavasthitiH; yAvadvidhipratiSedhadvAreNa vikalpayugalaka pAzcAtyaM nodayate, yatraivAMze vikalpaM janayati, tatraivAsya pramANatA - iti vacanAt / nirvikalpakasya sato'pi vyavahAraM pratyasatkalpatvAt / sa ca 25 vikalpaH saMketakAlabhAvitamabhilApasAmAnyamanusmarata ebotpattumarhati, abhi lApasAmAnyasmaraNabIjaM ca kutaH prabudhyeta / tAdRzadarzanAditi cet, nanu tadapi darzanaM nirvikalpakatvAdartha nAtizete, tatkathaM sAmAnyaviSayavikalpabIjaM prabodhayet / arthaH punaH sAmAnyavyavasAyAtmikAM buddhiM na janayediti bhavatAM kadAgrahaH / tadarthavat tadviSayaM darzanaM vyavasAyazUnyatvAt nAbhilApasAmAnya30 gocarasmaraNabIjaM prabodhayati, tadaprabuddhaM na smaraNaM janayati, ajAtaM smaraNaM na For Personal & Private Use Only

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nyAyAvatAraH, 4 49 zabdaM yojayati, ayojitaH zabdo nArtha nizcAyayati, anizcito'rtho na vyavahAramavatarati, anavatIrNo nAdRSTAdviziSyate, aviziSTaH pramAturAndhyaM lakSayatIti / tasmAdyathAkathaMcinirNayAbhAvAt svayamapratItamapi nirvikalpakadarzanaM vAsanAprabodhadvAreNa vikalpamutthApyAtmavyApAramabhilApayati katicidaMzaviSayam, tathArtho'pi yadi cakSurAdisAmagyantaHpAtitvenApratIta eva svayam, 5 tathAsvabhAvatvAt / saMketakAlabhAvitAbhilApasAmAnyaviSayAtmasaMskAraprabodhadvAreNAtmaviSayamabhilApasaMsRSTaM saMvedanamullAsayet nAtyantamayuktaM pazyAmaH / na cAyaM savikalpako bodho manorAjyAdivikalpakalpaH / cakSurAdisAmagrIsaMpAdyatvAt / itarasya tu manomAtraprabhavatvAt / ataH kathaM tadvadvikalpAntarAvirbhAve nivarteta / mAnasavikalpasyaiva vikalpAntareNa nivartanAt, asya tu 10 kAraNasAmarthyena balAt pravRtteH / etena saMhRtasakalavikalpAvasthAyAM naiSa prAduHSyAdityetadapi pratikSiptam, asya pramAturicchayA saMhartumazakyatvAt, mAnasavikalpasaMharaNa eva tatsAmopapatteriti / etacca zabdasaMpRktapratyakSapakSAdapi ekAntanirvikalpakapratyakSapakSasya pApIyastAM drshyddhirsmaabhirudgraahi| paramArthataH punaH pratyakSe sAkSAcchabdollekho neSyate, vizadavyavasAyenArthasAkSA- 15 skaraNacaturatvAttasya / kevalaM tadapi saMnihitaM parisphuTaM svAvayavavyApinaM kAlAntarasaMcariSNuM sthagitakSaNavivartam alakSitaparamANupArimANDalyaM padArthAntaraiH saha samAnAsamAnAkAraM svaparamANanAM sAmAnyAkAraM stambhAdikaM padArtha gocarayatIti savikalpamityucyate, paraparikalpitakSaNakSayiviviktaparamANulakSaNasvalakSaNagrahaNapravaNanirvikalpapratyakSapratiSedhArtha kathaMcidabhilApasaMsargayogya- 20 gocaratAdarzanArtha vA / evaM ca pratyakSagocarIkRte'rthe saMjJAsaMjJisaMbandhagrahaNAdayastadviSayAH zAbdavyavahArAH sarva eva nirupacaritA ghaTante ityuktaM bhavati / yadi punaH zabdasaMsargayogyapratibhAsamadhyakSaM na syAt, tataH ko doSaH iti ced, vikalpAnutthAnena savikalpavyavahArocchedaprasaGgaH / tathA hi-nirvyavasAyaM darzanamityataH pATavopetamapi smRtibIjAdhAnaM taduttarakAlabhAvi vA tAdRzArtha- 25 darzanaM tatprabodhanamabhyAsavAsanApATave'pi na vidhAtumalam, yataH sAmAnyavikalpotpattyA vyavahAraH pravarteta, kSaNikatvAdiSu sakalakAlaM nirvikalpakAdhyakSadRSTatayAbhyupagateSvapi tadadarzanAt / tasmAt yatra kutracidarthAMze pAzcAtyavyavahArapravRttistatra prAcInaM saMvedanaM nirNAyakamabhyupagantavyam, anyathA kSaNikatvAdyaMzavat sarvAMzeSu vyavahAraH pralIyeta / tanna kadAcana kalpanApoDhatvaM 30 For Personal & Private Use Only

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50 nyAyAvatAraH, 4 pratyakSasya pramAturapi pratItigocaracAritAmanubhavati / apratItaM cAstIti zraddhAtuM duHzakama, atiprasaGgAdityalakSaNam / abhrAntatvamapi na jAghaTIti, bhavadabhiprAyeNa sthirasthUrArthagrAhiNaH saMvedanasya viparyastarUpatvAt, tadviparItasya tu svapnakAle'pyaprakAzamAnatvAt / tadyadi yathAvasthitArthanAhitvamabhrAntatvam, tanna saMbhavatyeva, viviktakSaNakSayiparamANUnAM kadAcidapyapratibhAsAt, teSAM ca pAramArthikatvAt / atha vyAvahArikAbhiprAyeNa yadidaM ghaTAdikaM svalakSaNamarthakriyAkSamam, tatra yanna bhrAmyati tadabhrAntamityabhipretam, tarhi kalpanApoDhapadamutsAraNIyam, idAnImanena sahAvasthAnAbhAvAt / vyavahArAvatAriNo ghaTAdisvalakSaNasya nirNayenaiva grahaNAt, anyathA vyavahArApravRttaH, dRSTasyApya10 dRSTAnatizayanAt / tasmAt vyavasAyAtmakamadhyakSamityetadeva cArviti sthitam // aparokSatayA- ityanena tu parokSalakSaNasaMkIrNatAmadhyakSasya pariharati, tasya sAkSAtkAritayA arthagrahaNarUpatvAditi / IdRzam ityamunA tu pUrvoktanyAyAt sAvadhAraNena vizeSaNakadambakasacivajJAnopapradarzanAt parapari kalpitalakSaNayuktasya pratyakSatAM pratikSipati / evaM ca yadAhuH indriyArthasaMni15 karpotpannaM jJAnamavyapadezyamavyabhicAri vyavasAyAtmakaM pratyakSam, tathA, satsaMprayoge puruSasyendriyANAM buddhijanma tatpratyakSam ityAdi, tadayuktamityuktaM bhavati, apUrvaprAdurbhAvasya pramANabAdhitatvAt, atyantAsatAM zazaviSANAdInAmapyutpattiprasaGgAt / tasmAdidamAtmarUpatayA vidyamAnameva vizeSakRddhetukalApasaMnidhAnAta sAkSAdarthagrahaNapariNAmarUpatayA vivarteta, tathA cotpannajanmAdivizeSaNaM na saMbhavet / athaivaMvidhArthasUcakamevaitad - ityAcakSIthAH, tathA satyavigAnamevetyAstAM tAvat / adhunA parokSalakSaNaM darzayati-itaradityAdi / aparokSatayArthasya grAhakaM jJAnaM pratyakSamityuktam, tasmAditaradasAkSAdarthagrAhakaM jJAnaM parokSamiti jJeyamavagantavyam / etadapi svasaMvedanApekSayA pratyakSameva, bahirarthApekSayA tu parokSavyapadezamaznuta iti darzayannAha - grahaNekSayA iti, 25 iha grahaNaM prakramAd bahiH pravartanamucyate, anyathA vizeSaNavaiyarthyaM syAt, tasyekSA apekSA tayA, bahiHpravRttiparyAlocanayeti yAvat / tadayamarthaHyadyapi svayaM pratyakSam, tathApi liGgazabdAdidvAreNa bahirviSayagrahaNe sAkSAtkAritayA vyApriyate iti parokSamityucyate / etacca bubhutsitArthAnyathAnupa pannArthAntarapratItivazAdubhayadharmakamiti / sAmAnyalakSaNasadbhAvAdekAkAramapi 30 vipratipattinirAkaraNA) dvidhA bhidyate / tadyathA anumAna zAbdaM ceti / For Personal & Private Use Only

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nyAyAvatAraH, 5 51 yato'dyApi zabdasyArthAnyathAnupapannatvameva pare na pratipadyante, na cApRthakkRtasya tadviviktaM vaktuM zakyam, ato bhedenopanyAsaH // 4 // tatra tAvadanumAnalakSaNamabhidhitsurAha - sAdhyAvinAbhuno liGgAtsAdhyanizcAyakaM smRtam / anumAnaM tadabhrAntaM pramANatvAtsamakSavat // 5 // 5 sAdhyAvinetyAdi / ihApyanumAnamiti lakSyanirdezaH, tasya prasiddhatayA anUdyatvAt / sAdhyAvinAbhuno liGgAt sAdhyanizcAyakamiti lakSaNanirdezaH, tasyAprasiddhatayA vidheyatvAditi / atrApyanumAnazabdasya kAdikArakavyutpattikrameNArthakathanaM pramANazabdavad draSTavyam / tatazcehApi liGgagrahaNasAdhyAvinAbhAvitvalakSaNaliGgasaMbandhasmaraNakAlAt anu pazcAnmIyate paricchidyate'- 10 rtho'numeyapAvakAdiryena jJAnena tadanumAnamiti / tat kiMbhUtamityAha - sAdhyanizcAyakamiti / sAdhanamarhati sAdhayituM vA zakya iti sAdhyo'numeya ityarthaH, tasya nizcAyakaM tatsvarUpanirNAyakamiti yAvat / tatkuta ityAhaliGgAta, liGgAcate gamyate'rtho'neneti liGga hetuH tasmAt / kibhUtAdityAha, sAdhyAvinAbhuna iti / vinA bhavatIti vinAbhu, tato'nyadavinAbhu, sAdhyenA- 15 vinAbhu sAdhyAvinAbhu, sAdhyaM vimucya yanna bhavatItyarthaH, tasmAt sAdhyanizcAyakaM jJAnaM tadanumAnaM smRtam abhipretaM nItividbhiriti saMbandhaH / tatra liGgAt sAdhyanizcAyakamityanenAnumAnasya pratyakSazabdalakSaNasaMkIrNatAM vArayati / sAdhyAvinAbhuna ityanena parapraNItaliGgalakSaNavyudAsamAcaSTe / tatazca yatpare procuH-pakSadharmatvAnvayavyatirekalakSaNarUpatrayopalakSitAni trINyeva liGgAni 20 anupalabdhiH svabhAvaH kArya ceti / taduktam - anumeye'tha tattulye sadbhAvo nAstitAsati / / nizcitAnupalambhAtmakAryAkhyA hetavastrayaH // iti / tathAnye asyedaM kArya kAraNaM saMyogi samavAyi virodhi ceti laiGgikamiti, tathA, pUrvavat zeSavat sAmAnyatodRSTamityAdi / tadbAlapralapitaprAya- 25 mityavagantavyam, sarvatra sAdhyAvinAbhAvitvasyaiva gamakatvAt tadrahitasya tu lakSaNyalakSitasyApyagamakatvAt, itarathA tatputratvAdInAmapi gamakatvaprasaGgAt, niyamavat / trailakSaNyaM lakSaNaM na yatkiMcit, tenAyamaprasaGga iti cenna, niyamena sAdhyAvinAbhAvitvasyavoddIpanAt, taccedasti kiM trailakSaNyApekSayA, tasyaiva gamakatvAt / tathA hi-jalacandrAnabhazcandram, kRttikodayAcchakaTo- 30 For Personal & Private Use Only

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52 nyAyAvatAraH, 5 dayam / puSpitakacUtAtpuSpitAzeSacUtAn, candrodayAtkumudAkaraprabodham, vRkSAcchAyAmityAdi pakSadharmatvavirahe'pyanumimImahe / kAlAdikastatra dharmI samastyeva, tatra pakSadharmatA liGgasya gRhyate iti cenna, atiprasaGgAt / evaM hi zabdasyAnityatve sAdhye kAkakAAderapi gamakatvaprasakteH; tatrApi lokAderdharmiNaH kalpayituM zakyatvAt / tathA anvayavikale'pi anityaH zabdaH, zrAvaNatvAt, ityayaM samyaghetutayA samarthayituM zakya iti / nAnvayo'pi hetorlakSaNam / tathA hi-tAvakAkatenaiva sakalaM sattvamanityatayA kroDIkRtama, iti bhAvadharmaH zrAvaNatvaM kathamanityatAM vihAya vipakSe vartitumutsaheta, tadvikalpasya niHsvabhAvatApatteH, anityatAvinirmuktasya sattvasyAsaMbhavAt / 10 etena sAtmakaM jIvaccharIram, prANAdimattvAt, nirAtmakatve tadvaikalyaprasaGgAt, ghaTAdivad, ityayamapi gamako vyAkhyAtaH, sAdhyArthAnyathAnupapannatvasyAtrApi sadbhAvAt / pakSadharmatvAnvayayostvalakSaNatayA pratipAdanAt / tathA kAryasvabhAvAnupalabdhirUpaliGgatrayaniyamo'pi kila tAdAtmyatadutpattilakSaNasaMbandhA stitvameteSveveti yaH kriyate, sopyayuktaH, prakRtasaMbandhadvayavikalasyApi rUpAde 15 rasAdigamakatvadarzanAt / mA bhUttasya tAdAtmyatadutpattibhyAM gamakatvam, samavAyAdbhaviSyati; tathApi nAnyathAnupapannatvameva hetorlakSaNamiti yadi vaizeSiko manyeta, so'nyathA niloMThanIyaH / sa hi vikalpataH paryanuyojyaH, samavAyibhyaH samavAyo'bhinno bhinno vA / yadyabhinnaH, samavAyina eva tarhi, na samavAyaH, tadavyatiriktatvAt, tatsvarUpavat / bhinnazcet, sa kathaM teSu 20 varteta sAmastyena Ahosvidekadezena / tadyadi sAmastyena, tadayuktam, samavAyabahutvaprasaGgAt, pratisamavAyi tasya parisamAptatAvApteH / athaikadezena, tadapyacAru, sAMzatAprasaGgena niravayavatvakSateH, svAMzavartane'pi sAmastyaikadezacodyAvatArAcca / tatrApi sAmastyapakSe bahutvaM tadavasthameva / ekadezapakSe tvaMzAntaraprasaGgenAnavasthA / tanna samavAyabalAd gamakatAM pratyAzA vidheyA, 25 tasyaiva tatra duHsthitatvAt / etena saMyogino'pi gamakatA pratyuktA, samAna dUSaNatvAt / virodhino'pi viruddhAbhAvagamakatvamanyathAnupapannatvameva sUcayati, tadabhAve gamakatvAyogAt / evaM paraparikalpitamanyadapi liGgalakSaNaM yadgamakatAGgaM tadanyathAnupapannatvaM na vyabhicarati, sAdhyaM vinApyupapadyamAnasya gamakatAvaikalyAditi, atraiva vyApake liGgalakSaNe antarbhAvanIyam, viparItaM tu 30 nirasanIyamiti sthitam / tadevamanumAnalakSaNaM pratipAdyAdhunA yacchauddhodani For Personal & Private Use Only

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nyAyAvatAraH, 6 ziSyairnyagAdi - yaduta bhrAntamanumAnam, sAmAnyapratibhAsitvAt / tasya ca bahiH svalakSaNe vyatirekAvyati rekavikalpAbhyAmapAkriyamANatayA ayogAt, tadrUpatayA ca tena tasyAdhyavasAyAd atasmiMstadgrahaNasya ca bhrAntalakSaNatvAt / prAmANyaM punaH praNAlikayA bahiH svalakSaNabalAyAtatvAdanumAnasya / tathA hi- nArthaM vinA tAdAtmyatadutpattirUpasaMbandhapratibaddhaliGgasadbhAvaH na 5 tadvinA tadviSayaM jJAnam, na tajjJAnamantareNa prAgavadhAritasaMbandhasmaraNam, tadasmaraNe nAnumAnamiti, arthAvyabhicAritvAd bhrAntamapi pramANamiti saMgIryate / taduktam - atasmiMstadgraho bhrAntirapi saMbandhataH pramA // iti / tadapAkartumAha - tadabhrAntamityAdi / tadanumAnaM bhrAmyati svagocare viparyasyatIti bhrAntam, tato'nyadabhrAntam, aviparItArthagrAhIti yAvat iyaM - ca pratijJA; pramIyate yathAvasthito'rthaH paricchidyate'neneti pramANam, tadbhAvatattvaM tasmAt, ayaM tu hetuH, saMgatamakSANAmiti samakSam, tadiva samakSavaditi dRSTAntaH tadidamanumAnasya bhrAntatAnirAkArakaM saMpUrNAvayavam, upanayanigamanayoravayavatrayapratipAdanenaivAkSiptatvAt pramANaM sUcitam / prayogastvevaM draSTavya :abhrAntamanumAnam, pramANatvAt, iha yat yat pramANaM tattadabhrAntaM yathA samakSam, tathA ca pramANaM bhavadbhirabhyupagamyate anumAnam, tasmAtpramANatvAdabhrAntamiti pratipadyantAmiti / tatrArthavAdI tAvatsamakSalakSaNe dRSTAnte sAdhyavikalatAmAvirbhAvayituM na pArayati svayameva samakSasyA bhrAntatayAbhyupagamAt / zUnyavAdinaH samastApalApitvAt pramANaprameyavyavahAraM pratyayogyataiveti na tamadhikRtya svasAdhanadoSAH parihartavyAH, svavacanabAdhitapratijJatvena tadvAdotthAnAbhAvAt / tathA hi- sarvAbhAvapratipAdakaM vaco'sti nAsti vA / yadyasti tarhi pratijJAhAniH / atha nAsti, sakalabhAvasiddhiH pratiSedhakAbhAvAt // 5 // jJAnavAdI punarvedyavedakAkAra vikalaM sakalavikalpagocarAtItaM nirvikalpakaM viviktapAramArthikasvasaMvedana vedyaM saMvedana mAgUryAnAdikAlAlIna vAsanAbalaprabhAvitaM prAhyagrAhakAkArakaluSitaM bahiSprathamAnaM nikhilamapi jJAnaM viparyasta - tayA pratijAnAnaH samakSalakSaNasya prakRtadRSTAntasya sAdhyazUnyatAmabhidadhyAt, atastanmatavikuTTanArthamAha - 1 na pratyakSamapi bhrAntaM pramANatvavinizcayAt / bhrAntaM pramANamityetadviruddhaM vacanaM yataH // 6 // 53: For Personal & Private Use Only 10 15. 20 25 30

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54 nyAyAvatAraH, 6 yadbhavatazcetasi vivartate, yaduta na kevalamanumAnaM bhrAntam, kiM tarhi yadbhavadbhidRSTAntatayopAttaM pratyakSaM tadapi bhrAntameva, sarvamAlambane bhrAntamiti vacanAt / tadetana, kuta ityAha-pramANatvavinizcayAditi / pramANabhAvanirNayAdityarthaH / nanu ca pramANatAmabhrAntatAnyathAnupapannAM yadi paraH pratipadyeta, tatastAmabhyupagacchan kathaM bhrAntatAvipratipattiM vidadhyAditi pArvasthitavacanAvakAzamAzaGkaya, bhrAntatApramANatayorvirodhasAdhanena tataH pramANatAM vyAvartyAnanyazaraNatayA pratijJAtAbhrAntatAkrAntAM tAM darzayannAha - bhrAntamityAdi / bhrAntaM viparyastaM atha ca pramANaM grAhyaparicchedaheturityetadvacanamevaM vidhArthapratyAyako dhvanirviruddhaM, pUrvAparavyAhatArthagarbhakatvAt / nanu ca naivAsya 10 viruddhatA, tathA hi-aviditaparamArthavyAvahArikAbhiprAyeNa lokasaMvRtiM ghaTayanto vayaM dRDhataravAsanAprabodhasaMpAditasattAkayoH pratyakSAnumAnayoH pramANatAmAcakSmahe, tadabhiprAyeNa darzitArthaprApakatvena tayoravisaMvAdakatvAt, zithilavAsanaunmukhyanirmitajanmakayoH punarapramANatAm, tadAkUtenaiva darzite'rthe vipra lambhanAditi, bhrAntatAM punastattvacintakAbhiprAyeNa sakalasya bahirupaplava15 mAnasya grAhyagrAhakAkArakAlaSyadUSitasya pratibhAsasya pAramArthikAdvayasaMvedana viparyastarUpatvAdabhidadhmahe, bahiH pratibhAsasya tadgrAhyArthavicArAkSamatayopaplutarUpatvAt / tathA hi- artho'vayavirUpaH avayavarUpo vA syAt, gatyantarAbhAvAt / na tAvadavayavirUpo vicAraM kSamate, avayavavirahe avayavi tvAyogAt, teSu ca tavRttivikalpAnupapatteH / tathA hi-teSu asAvekadezena 20 vartate, sAmastyena vA / na tAvadekadezena, tasya svayaM niravayavatvAt / avayavavRttinimittamaMzAntarakalpane tavRttAvapyaMzAntarakalpanaprasaGgaH, tathA cAnavasthA / nApi sAmastyena, pratyavayavaM parisamAptarUpatayAvayavibahutvaprasaGgAt / bhedapakSe doSo'yam, abhedapakSe nAstIti cet, na, tatrApyavayava mAtram avayavimAnaM vA syAt, itaretarAvyatiriktatvAta, itaretarasvarUpavat / 25 kiM ca samastAvayavavyApino'vayavino'bhyupagame paTAderekadezarAgakampadarzanAdiSu sakalarAgakampadarzanAdIni durnivArANi syuH, ekasya rAgArAgAdiviruddhadharmAdhyAsAyogAditi / nApyavayavarUpo'rtho vicAragocaracArI, karacaraNazirogrIvAdInAmavayavAnAM svAvayavApekSayA avayavirUpatayA taddaSaNenaivApAstatvAt / paramANUnAM niraMzatayA avayavatvamupapadyata iti cet, na, teSAmapi diSaTka30 saMbandhena SaDaMzatApattaH, anyathAvasthAnAbhAvAt, tatazcArthavirahAttadunmukho For Personal & Private Use Only

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nyAyAvatAraH, 6 55 grAhyAkAro'lokaH, tadalokatAyAM grAhakAkAro'pi nAvasthAnamAbadhnAti, grAhyAbhAve grAhakAyogAt, tadapekSayaiva tatsvarUpasthitiH, grAhyagrAhakAkAravilaye ca bodhAkAro'vaziSyate, tasya sarvatrAvyabhicaritarUpatvAt, tasmAt sa eva pAramArthika iti / atra pratividhIyate - yadavAdi saMvedanamadvayaM pAramArthikam, grAhyagrAhakAkArapravRttaM punaratAttvikamiti, tadayuktam, pramANAbhAvAt / 5. tathA hi-bahirantazcAnekAkAratayA harSaviSAdAdibhiH sthirasthUratAdyanekadharmaparikaritArthagrahaNapariNAmaizca vivartamAnaM saMvedanamupalabhyate, na punarvedyavedakAkAraviviktaM yAdRg bhavadbhirupavarNyate jJAnaM tAdRzaM kasyacit kadAcana pratItigocaracAritAmanubhavati, advayapratibhAsasya svapnadazAyAmapyananubhUteH / na ca tattvacintakA api pramANamantareNa svAkUtaM pratiSThApayantaH prekSAvatAmava- 10. dheyavacanA bhavanti, anyathaikaM cetanamavyayamapi brahmAnekamacetanaM kSaNabhaGguratAkrAntamavidyAtaH prathata iti bruvANo'nirAkAryaH syAt / yadapi bahirarthanirAkaraNadhiyA avayavyavayavadvAreNa dUSaNamadAyi, tadapi bahirantaHprathamAnasakalAsumatpratItapratibhAsamudgaranirdalitazarIratayA bhaktamadhyaniSThadyUtadarzinaH purato vipratAraNapravaNakuTTinIzapathaprAyamiti na vidvajjanamanAMsi raJjayati, pratyakSa- 15 pratibhAsApahnave tanmUlakatvAt kuyuktivikalpAnAmutthAnAbhAvAt / kiM ca saMvedanasyApi sitAsitAdyanekAkAreSvekasya vartane bhedAbhedasAmastyaikadezAdicodyaM samAnameveti na dUSaNam / anekAkAravivartasyAlIkatvAnna tena saha saMvedanasya pAramArthikasya bhedAbhedAdicinteti cet, nanu evamitaretarAzrayaM duruttaramADhaukate / tathA hi-tadalokatvasiddhAvadvayasaMvedanasiddhiH, tatsiddhau ca 20: tadalIkatvamiti nyAyAt / anyacca advayamapyekakSaNavarti saMvedanaM tathA pUrvottarakSaNAbhyAM saMbandhamanubhavati, tathA niraMzA api yadi paramANavo digaMzaiH paramANvantarairvA saMzleSamAgaccheyuH kimayuktaM syAt / na cAvayavyavayavayorekAntavyatirekAvyatirekapakSe yaddaSaNaM tadasmatpakSabAdhAkaram, parasparAvini ThitarUpayorvivakSayA saMdarzanIyabhedayostayorabhyupagamAt, bahirantazca tathaiva 25 prakAzamAnatayA tayornihnotumazakyatvAt / etena rAgArAgakampAkampAdivirodhodbhAvanamapi prativyUDham, pramANaprasiddhe'rthe virodhAbhAvAt, pramANabAdhitasyaiva viruddhatvAt, kuyuktivikalpAnAM ca pratyakSApahnave nirmUlatayA bAdhakatvAyogAt, taduddalitatvenotthAnAbhAvAt, bhinnapravRttinimittatvAcca sarvadharmANAM tadviparyayasaMpAdyo virodho durApAsta eva / kiM ca, svayameva 30 For Personal & Private Use Only

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56 nyAyAvatAraH, 7 saMvedanaM paramArthasaMvyavahArApekSayA pratyakSApratyakSasavikalpakAvikalpakabhrAntAbhrAntAdirUpamabhyupayato bahirarthe viruddhadharmAdhyAsapratiSedhabuddhiH kevalaM jADacaM sUcayati / tanna pramANaM kathaMcid bhrAntaM samasti, svarUpapracyavaprasaGgAditi sthitam / nanu ca taddarzitArthAlokatayA jJAnasya bhrAntatA, na svarUpeNa, na ca tadudayasamaye kasyacididamalokArtham, idaM tvanalIkArthamiti vivekenAvadhAraNaM samasti; bhrAntatAbhrAntatAbhimatayostadekarUpatayA prakAzanAt / yadA ca vizadadarzanapathacAriNo'pi zazadharayugalAdayo'lIkatAmAvizanto dRzyante, tadA sakalasatyArthatAbhimatapratibhAseSvapyalokArthatAzaGkAnivRtteranAzvAsa eva / na ca tadarthaprAptyAdikamArekAnirAkaraNakAraNaM kalpanIyam, svapnAvasthAyAM 10 tatsadbhAve'pyalokArthatAsiddheH / bAdhakapratyayopanipAtAt tasyAsatyArthateti cet, na, tasya svagocaraparyavasitatvena bAdhakatvAyogAt / anyathA nIlamAdadAnA devadattabuddhiH prAkapravRttapItabaddharbAdhikApadyeta, sarvapratibhAsasya bAdhakAbhAvasiddhezca samAnatA / tasmAd bhrAntAbhrAntajJAnabhrAntiriyaM bhavatAm, vivekAbhAvena sarvasyAlokArthatvAditi // 6 // atrAhasakalapratibhAsasya bhrAntatvAsiddhitaH sphuTam / pramANaM svAnyanizcAyi dvayasiddhau prasidhyati // 7 // evaM manyate - yo'pi samastasaMvedanasya bhrAntatAM pratijAnIte, tenApi tatsAdhakasyAbhrAntatAbhyupagantavyA, tadbhrAntatve tatpratipAditArthAlokatvena 20 sakalajJAnAbhrAntatAprasaGgAt, anyathA tabhrAntatvAyogAt / evaM ca tajjA tIyamanyadapyabhrAntaM syAt, tatazca sakalapratibhAsasya samastasaMvedanasya bhrAntatvAsiddhito viparyastatvAniSpatteH yat sphuTaM svAnyanizcAyi sunizcitatayA svaparaprakAzakaM tatpramANamiti saMbandhaH / tacca dvayasiddhau svarUpArthalakSaNayugma niSpattau prasiddhayati niSpadyate, anyathA prameyAbhAve pramANAbhAvAt / tasmAt 25 pramANamurarIkurvANenArtho'pyabhyupagantavya ityabhiprAya iti // 7 // tadevaM svArthAnumAnalakSaNaM pratipAdya tadvatAM bhrAntatAvipratipattiM ca nirAkRtyAdhunApratipAditaparArthAnumAnalakSaNa evAlpavaktavyatvAt tAvacchAbdalakSaNamAha 15 For Personal & Private Use Only

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7 nyAyAvatAraH, 8 dRSTeSTAvyAhatAdvAkyAtparamArthAbhidhAyinaH / tattvagrAhitayotpannaM mAnaM zAbdaM prakIrtitam // 8 // atrApi zAbdam iti lakSyam, anUdyatvAt / dRSTeSTAvyAhatAd ityAdi lakSaNam, vidheyatvAt / dRSTena pramANAlokitena iSTaH pratipipAdayiSito'vyAhato anirAkRtaH sAmarthyAdoM yasmin vAkye tattathA, pramANanizcitArthAbAdhita- 5 miti yAvat, tasmAt / paramo'kRtrimaH puruSopayogI zakyAnuSThAno vArtho vAcyastamabhidhAtuM zIlaM yasya tat paramArthAbhidhAyi, viziSTArthadarzakamityarthaH / tataH tattvagrAhitayotpannaM prakRtavAkyapratipAdyAdAnazIlatayA labdhAtmasattAka yanmAnaM tacchAbdamiti prakIrtitam upavarNitaM pUrvAcAriti saMbandhaH / tatra dRSTeSTAvyAhatAd ityanena kutIrthikavacasA laukikavipratArakoktInAM ca zAbdatAM 10 nirasyati, pramANabAdhitatvAt / vAkyAt ityamunA tu vAkyasyaiva niyatArthadarzakatvAt paramArthAbhidhAyiteti darzayan padAcchAbdAbhAvamAha / paramArthAbhidhAyinaH ityanena jvaraharatakSakacUDAratnAlaMkAropadezAdivacanaprabhavajJAnasya niSphalatayA prAmANyaM nirAcaSTe / tattvagrAhitayotpannam ityamunA tvevaMbhUtAdapi vAkyAt zrotRdoSAd viparItAdyarthagrahaNacaturatayA prAdurbhUtasya 15 zAbdatvaM vArayati / mAnam ityanena antarbhAvitapropasargArthena zAbde parasyAprAmANyabuddhiM tiraskurute, tadaprAmANye parArthAnumAnapralayaprasaGgAt, tasya vacanarUpatvAt / vyavayavahetusUcakatvenopacAratastasya prAmANyaM na tattvata iti cet, na, aprAmANyasya sUcakatvAyogAt / nanu hetupratipAdane yadi tat pramANam, tato hetusamarthakapramANAntarapratIkSaNaM na vizIryeta, tenaiva nirNIta- 20 svarUpatvAttasya pramANasiddhe punaH pramANAntaravaiyarthyAt / naitadasti, bhavatparikalpitAdhyakSasyAprAmANyaprasaGgAt, taddarzite'rthe vikalpapratIkSaNAttasyaiva prAmANyamAsajyeta / tadgRhItamevArthamasAvabhilApayatIti cet, zabdapratipAditaM hetuM pramANAntaraM samarthayate iti samAno nyAyaH // 8 // zAbdaM ca dvidhA bhavati - laukikaM zAstrajaM ceti / tatredaM dvayorapi 25 sAdhAraNaM lakSaNaM pratipAditam, samarthanaM punaravipratArakavacanaprabhavasyehAdivAkyaprastAva eva laukikasya vihitam, zAstrajasya tu vidhAtavyamiti yAdRzaH zAstrAttajjAtaM pramANatAmanubhavati taddarzayati - For Personal & Private Use Only

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58 nyAyAvatAraH, 9-10 10 15 AptopajJamanullaGghyamadRSTeSTavirodhakam / tattvopadezakRtsAvaM zAstraM kApathaghaTTanam // 9 // zAsti zikSayati jIvAjIvAdi tattvaM grAhayati, ziSyate'neneti vA zAstram / tat kiMbhUtamiti tadvizeSaNAnyAha-AptaH prakSINAzeSarAgAdidoSagaNaH, tena upajJam AdAvupalabdham / anenApauruSeyApohamAha, tasya pramANabAdhitatvAt puruSavyApArAbhAve vacanAnupalabdheH, upalambhe'pi tadarthAnavagamAt, tadarthanizcayArtha puruSAzrayaNe gajasnAnanyAyaprasaGgAta, tasya rAgAdikaluSitatvena vitathArthakathanapravRttaH, tadanuSThAnAdapi svakAryasiddhau praNayanArthamapi puruSaH kiM neSyate / vizeSAbhAvAt / tanna kSINadoSavacanaM vyatiricyAnyataH prekSAvatAM paralokAdAvadRSTe'rthe pravRttiyuktA, tat tadeva zAstraM, nirupacaritazabdArthopapatterityAstAM tAvat / ata eva ullaGghayate prAbalyena gamyate abhibhUyate anyarityullaGghyam, tato'nyad anulladhyam sarvavacanAtizAyIti yAvat / ata eva dRSTena pramANanirNIteneSTasya tadvAcyasya virodho yasmistat tathA tadeva, yadi vA, dRSTaH pramANena, iSTo vacanAntareNa, tayorvirodhakam, tadviruddhArthAbhidhAnAt, tato'nyadadRSTaSTavirodhakam, abAdhArthAbhidhAyItyarthaH / tadiyatA zAstrasya svArthasaMpaduktA, adhunA tattvopadezAdInAM parArthatvAt parArthasaMpadamAha -tattvaM jIvAdayaH padArthAH, pramANapratiSThitatvAt, teSAmupadezaH svarUpaprakAzanam, tadrakSaNAdividhAnaM vA, taM karoti iti tattvopadezakRt, ata eva sAvaM sarvasmai hitam, prANirakSaNopAyopadezaparamapadadAyitayA vizvajanInatvAt / etena parArthasaMpAdakatvamuktam / adhunA pareSAmevAnarthaparighAtitvamAha-kutsitAH panthAnaH kApathAH tIrthAntarANi, teSAM ghaTTanaM vicAlakaM nirAkArakam, srvjnaapkaarikumtvidhvNskmityrthH| IdRzAdeva zAstrAjjAtaM zAbdaM pramANam, nAnyebhyaH, vipralambhakatvAtteSAmiti // 9 // ___ adhunA parArthAnumAnalakSaNaM vaktavyam, tacca pratyakSe'pi pazyan ekayoga25 kSematvAt sAmAnyenAha - svanizcayavadanyeSAM nizcayotpAdanaM budhaiH / parArthaM mAnamAkhyAtaM vAkyaM tadupacArataH // 10 // atra parArtha mAnamiti lakSyama, svanizcayavadityAdi lakSaNama, sva AtmA tasya nizcayaH prameyAdhigamaH, tadvadanyeSAM pratipAdyAnAM nizcayotpAdanaM 20 For Personal & Private Use Only

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nyAyAvatAraH, 11 59 15 prameyaparicchedajJAnaprAdurbhAvanam, yathA Atmano'rthanirNayastathA pareSAM nirNayajananamityarthaH / budharvidbhiH / parasmai arthaH prayojanaM yena tat parArtham, mIyate'neneti mAnam, AkhyAtaM kathitam / nanu ca yadi nizcayotpAdanaM parArthamAnam, tathA jJAnamapi parapratyAyanAya vyApriyamANaM parArthaM prApnotItyAha-vAkyaM parArtha, na jJAnam, tasyaivAnantaryeNa vyApArAt, paraprayojana- 5 mAtratvAcca, itarasya tu vyavahitatvAt, svaparopakAritvAcca / kathaM vacanamajJAnarUpaM pramANamityAha- tadupacArataH tasya jJAnasyopacAro'tadrUpasyApi tadaGgatayA tadrUpatvena grahaNam / tata idamuktaM bhavati-pratipAdyagatamutpazyamAnaM yajjJAnaM tadavyavahitakAraNatvAd vacanamapyupacAreNa pramANamityucyate / tatrAnumAnasya pArAyaM parairabhyupagatameva pratyakSasya na pratipadyante kiledaM 10 zabdapravezazUnyaM svalakSaNagrAhIti naitadgocaraH parebhyaH pratipAdayituM pAryate / na ca zabdAt parasya svalakSaNagrahaNadakSaM pratyakSamunmakSyati, zabdasya vikalpotpAditatvena parasyApi vikalpotpAdakatvAt / taduktam - vikalpayonayaH zabdA vikalpAH zabdayonayaH / kAryakAraNatA teSAM nArtha zabdAH spRzantyapi // iti // 10 // nirvikalpakaM ca pratyakSam, ato na zabdajanyamityato'numAnaM dRSTAntIkRtya pratyakSasyApi parArthatAM sAdhayitumAha pratyakSeNAnumAnena prasiddhArthaprakAzanAt / parasya tadupAyatvAtparArthatvaM dvayorapi // 11 // 20 pratyakSeNApyanumAnaneva prasiddhArthaprakAzanAt svapratItaprameyapratyAyakatvAt parArthatvaM pratipAdyaprayojanatvaM dvayorapi pratyakSAnumAnayoH, tulyakAraNatvAt, nAnumAnasyaivaikasyetyabhiprAyaH / iha cAzrUyamANatvAt tadarthagamanAcca apIvazabdau laptanirdiSTau draSTavyau / pratyakSapratItArthapratyAyanaM ca pratijAnAnasyAyamabhiprAyaH yat paro manyate, naitad gocaraM parebhyaH pratipAdayituM pAryata iti / 25 tadayuktam, nirvikalpakAdhyakSApohena vyavasAyarUpasya pratyakSasya prAgeva sAdhitatvAt, tadgocarasya kathaMcid vikalpagamyatvena zabdapratipAdyatvAt / tadyathA anumAnapratIto'rthaH parasmai pratipAdyamAno vacanarUpApannaH parArthamanumAnam, tathA pratyakSapratIto'pi parAyaM pratyakSam, parapratyAyanasya tulyatvAd, vacanavyApArasyaiva bhedAt / tathA hi - anumAnapratItaM pratyAyayannevaM vacanayati- 30 For Personal & Private Use Only

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60 nyAyAvatAraH, 12-13 10 agniratra, dhUmAt, yatra yatra dhUmastatra tatrAgniH, yathA mahAnasAdau, vaidhahNa vA, agnyabhAve na kvacid dhUmaH, yathA jalAzayAdau, tathA dhUmo'yam, tasmAd dhUmAdagniratreti / avyutpannavismRtasaMbandhayostathaiva pratipAdayituM zakyatvAt, smaryamANe saMbandhe punarevam - agniratra, dhUmopapatteH / vaidhahNa- agniratra, anyathA dhUmAnupapatteH / pratyakSapratItaM punadarzayannetAvadvakti - pazya rAjA gacchati / tatazca vacanAd dvividhAdapi samagrasAmagrIkasya pratipAdyasyAnumeyapratyakSArthaviSayA yataH pratItirullasati, ato dvayorapi parArthatetyAha-parasya tadupAyatvAt pratipAdyasya pratItiM prati pratipAdakasthapratyakSAnumAnanirNItArthaprakAzanakAraNatvAdityarthaH / etena pUrvakArikoktopacArakAraNaM ca lakSayati / yaccoktam-na zabdAt parasya pratyakSotpattiH, tasya vikalpajanakatvAt, pratyakSasya svalakSaNaviSayatvena nirvikalpakatvAt / tadayuktam, sAmAnyavizeSAtmakArthaviSayasya nirNayarUpasya tasya kathaMcidekaviSayatA zabdotpAdyatvAvirodhAt, evaMvidhasya ca prAgeva samarthanAt / cakSurAdisAmagrItastadu tpadyate na zabdAditi cet / anumAnamapi pratyakSAdinizcitAd hetoravi15 smRtasaMbandhasya pramAturullasati, na zabdAt, atastasyApi parArthatA vizIryeta / samarthahetukathanAt tatra vacanasya parArthateti cet, atrApi darzanayogyArthapratipAdanAditi brUmaH / tanna pratyakSaparokSayoH pArAyaM prati vizeSopalabdhiriti mucyatAM pakSapAtaH // 11 // tadevaM dvayorapi parArthatAM pratipAdya tatsvarUpamAha - pratyakSapratipannArthapratipAdi ca yadvacaH / pratyakSa pratibhAsasya nimittatvAttaducyate // 12 // yadvacaH pratyakSapratipannArthapratipAdi sAkSAtkArijJAnagocarakathanacaturaM tat pratyakSamucyata iti saMbandhaH / tacca pratyakSarUpamevocyamAnaM pratyakSaM viprati pannaM prati punaranumAnadvAreNocyamAnamanumAnameveti / cazabdenAnekArthatvAd 25 darzayati-vacanaM kutaH pratyakSam ityAha-pratibhAsasya nimittatvAt pratipAdyapratyakSaprakAzahetutvAd upacAreNocyata ityarthaH // 12 // anumAnamAhasAdhyAvinAbhuvo hetorvaco yatpratipAdakam / parArthamanumAnaM tatpakSAdivacanAtmakam // 13 // For Personal & Private Use Only

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nyAyAvatAraH, 13 10 hinoti gamayati arthamiti hetu:, tasya sAdhyAvinAbhuvaH prAGganirUpitasya yadvacaH pratipAdakaM saMdarzakaM tad anumAnaprakAzahetutvAt parArthamanumAnam / tatkIdRzamityAha - pakSo vakSyamANalakSaNaH sa AdiryeSAM hetudRSTAntopanayanigamAdInAM tAni tathA teSAM vacanAni pratipAdakA dhvanayaH, tAnyevAtmA svarUpaM yasya tat pakSAdivacanAtmakam / nanu ca hetupratipAdakaM vacaH parArthamanumAnamityabhidhAya tat pakSAdivacanAtmakamiti vadataH pUrvAparavyAhatA vAcoyuktiH, naitadasti, evaM manyate naikaH prakAraH parArthAnumAnasya kiM tarhi yathA parasya sukhena prameyapratItirbhavati tathA yatnataH pratyAyanIyaH / tatra dazAvayavaM sAdhanaM pratipAdanopAyaH / tadyathA- -pakSAdayaH paJca, tacchuddhayazca / tatra yadA pratipAdyaprakramAdeva nirNItavakSo'vismRtadRSTAntaH smAyaMpratibandha - grAhakapramANo vyutpannamatitvAt zeSAvayavAbhyUhanasamarthazca bhavati, yadvA atyantAbhyAsena parikamitamatitvAt tAvataiva prastutaprameyamavabudhyate, tadA hetupratipAdanameva kriyate, zeSAbhidhAnasya zrotRsaMskArAkAritayA nairarthakyAdityAdau pratipAdanaM sUtrakRtA parArthamanumAnamuktam / yadA tu pratipAdyasya nAdyApi pakSanirNayaH, tadA akANDa eva hetUpanyAso'dRSTamudgarapAtAyamAnaH syAditi pakSo'pi nirdizyate / tathAsmaryamANe pratibandhagrAhiNi pramANe dRSTAnto'pi varNeta, anyathA hetoH sAmarthyAnavagateH / smRte'pi pramANe dAntike yojayitumajAnAnasyopanayo darzyate; tathApi sAkAGkSasya nigamanamucyate, anyathA nirAkulaprastutArthAsiddheH / tathA yatra pakSAdau svarUpavipratipattistatra tacchuddhiH pramANena kartavyA, itarathA teSAM svasAdhyAsAdhanAt / sarveSAM cAmISAM sAdhanAvayavatvam, pratipAdyapratItyupAyatvAt / nanu ca svanizcayavat paranizcayotpAdanaM parArthamanumAnamuktam, na ca svArthAnumAna - kAle kramo'yamanubhUyate, saMbandhavedino hetudarzanamAtrAt sAdhyapratItisiddheH, na hi pratipattA pakSaM kRtvA tato hetuM nibhAlayati, nApi dRSTAntAdikaM viracayati, tathA pratIterabhAvAt kiM cAnvayavyatirekAbhyAM hetoreva sAmarthyamunIyate, na pakSAdInAm, tadvayatirekeNApi sAdhyasiddheH tathApi teSAM sAdhanAMzatvakalpane' navasthAprasaGgAt / yadi ca tatsAmarthyaM syAt, tadA pakSopanyAsamAtrAdeva sAdhyAvagateH heturAnarthakyamaznuvIta, uttarAvayavAzca; evaM hi tatsAmarthyaM siddhanAnyathA / tasmAdya eva paranirapekSaM sAdhyaM bodhayati sa eva hetuH sAdhanam, na pakSAdaya iti / atrocyate - svanizcayavat paranizcayotpAdanaM 30 25 - 61 For Personal & Private Use Only 5 15 20

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nyAyAvatAraH, 14 parArthamanumAnamuktamityAdi yaduktaM tadayuktam, kevalaM tadartha na jAnISe, nizcayApekSayaiva vatinA tulyatAbhidhAnAt, na punaH sarvasAmAnyamabhipretam, anyathA dhvanimanuccArayan svArthAnumAne sAdhyamavabudhyate iti tadanuccAraNena paranizcayotpAdanaM prasajyeta, na caitadasti, zabdAnuccAraNe parapratipAdanAsaMbhavAt, tadarthaM zabdAGgIkaraNe yena vinA parapratipAdanAsaMbhavaH tattadurarIkartavyam, samAnanyAyAt, na ca pakSAdivirahe pratipAdyavizeSaH pratipAdayituM zakyaH hetugocarAditatsAdhyArthapratItivikalatayA tasya sAkAGkSatvAt, tathA ca bubhutsitArthabodhAbhAvAdapratyAyita eva tiSThet, atastadvodhanArtha pakSAdayo darzanIyAH, iti te'pi sAdhanAMzAH syuH / yaccoktam - anvayavyatirekAnu10 karaNAbhAvAnna sAdhanam, hetumAtrAdapi sAdhyasiddheH, tadayuktam, avipratArakatA nizcitapuruSavacanamAtrAdapi agniratra ityAdirUpAt kvacitprameyo'rthaH sidhyatIti hetorapyasAdhanatAprasaGgAt, tadviraheNApi sAdhyasiddheH, yuktaM caitat, avipratArakavacanasya prAgeva prAmANyaprasAdhanAt / yaccoktam - yadyamISAM sAmathyaM syAt, tadA pakSamAtrAdeva sAdhyapratIteheMtoyayaM syAditi, tadayuktataram, bhavatpakSe'pi samAnatvAt, tatrApi samarthahetUpanyAsAdeva sAdhyAvagateH, anyathA samarthatAyogAt / pazcAttasyaiva pramANena samarthanaM sarvatra gRhItavyAptikasya ca punaH pakSarmiNyupasaMharaNamanarthakatAM prApnuvat kena nivAryeta / tadabhAve hetoH sAmarthya nAvagamyate tena sArthakamiti cet, pakSAdInapi virahayya pratipAdyavizeSaH pratipAdayituM na pAryate iti teSAmapi sArthakatA na durupapAdeti 20 mucyatAmAgrahaH / tasmAddhetuvat pakSAdayo'pi sAdhanama, hetorapi kvacit pratipAdya tadapekSatayA tanirapekSatAsiddheriti, tadidaM sakalamAkalayyoktaM tatpakSAdivacanAtmakamiti // 13 // tadevamarthataH pakSAdIn prastutya tAvat pakSalakSaNamAha - sAdhyAbhyupagamaH pakSaH pratyakSAdyanirAkRtaH / tatprayogo'tra kartavyo hetorgocaradIpakaH // 14 // pacyata iti pakSaH, vyaktIkriyate iti bhAvaH / kiMbhUta ityAhasAdhyasya anumeyasya abhyupagamo'GgIkaraNam, prAznikAdInAM purataH pratijJAsvIkAra ityarthaH / kimabhyupagamamAtram / netyAha-pratyakSAdyanirAkRtaH iti / pratyakSaM sAkSAtkAri saMvedanam, AdizabdAdanumAnasvavacanalokA gRhyante, 30 tairanirAkRto'bAdhitaH pakSa iti saMbandhaH / tadyathA-sarvamanekAntAtmakam, 25 For Personal & Private Use Only

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nyAyAvatAraH, 15-16 63 asti sarvajJaH ityAdi vA; ayaM ca kevalameSTavyo na punaH parArthAnumAnakAle vacanenAbhidhAtavyaH iti yo manyeta taM pratyAha-tasya pakSasya prayogo'bhidhAnamatra parArthAnumAnaprastAve kartavyo vidheyaH / kuta ityAha-hetoH prAnirUpitasya gocaradIpaka iti, nimittakAraNahetuSu sarvAsAM prAyo darzanam iti vacanAt, bhAvapradhAnatvAcca nirdezasya, viSayasaMdarzakatvAdityarthaH / 5 ayamatrAbhiprAyaH- na hi sarvatra prativAdinaH prakramAdeva nirNItapakSasya kUrcazobhApuraHsaraM heturupanyasyate, api tu kvacit kathaMcit // 14 // tato yadAdyApi pratipAdyaH pakSArtha na jAnIte, tadA akANDe eva hetAvucyamAne viSayavyAmohAd bhrAntilakSaNo doSaH syAdityAhaanyathA vAdyabhipretahetugocaramohinaH / 10 pratyAyyasya bhaveddheturviruddhArekito yathA // 15 // anyathA iti uktaviparItAzrayaNe pakSaprayogAkaraNe ityarthaH / vAdino hetUpanyAsakarturabhipreto'bhimataH sa cAsau hetugocarazca vAdyabhipretahetugocaraH, tatra muhyati dolAyate tacchIlazca yaH, tasya pratyAyyasya prativAdino hetuH viruddhArekito bhaved virodhazaGkAkalaGkitaH syAdityarthaH / tatazca samyag- 15 hetAvapi vipakSe evAyaM vartate iti vyAmohAd viruddhadUSaNamabhidadhIta, pakSopanyAsAttu nirNItahetugocarasya naiSa doSaH syAdityabhiprAyaH / amumevArthaM spaSTadRSTAntenAha yathA iti tadupanyAsArthaH // 15 // dhAnuSkaguNasaMprekSijanasya parividhyataH / dhAnuSkasya vinA lakSyanirdezena guNetarau // 16 // 20 yathA lakSyanirdezaM vinA dhAnuSkasyeSu prakSipato yau guNadoSau tau taddarzijanasya viparyastAvapi pratibhAtaH, guNo'pi doSatayA doSo'pi vA guNatayA, tathA pakSanirdezaM vinA hetumapanyasyato vAdino yau svAbhipretasAdhyasAdhanasamarthatvAsamarthatvalakSaNau guNadoSau tau prAznikaprativAdyAdInAM viparItAvapi pratibhAta iti bhAvArthaH / akSarArthastu dhanuSA carati 25 dhAnuSkastasya guNo lakSyavedhaprAvINyalakSaNastatra prekSakANAM kutUhalamiti tasyaivopAdAnam, anyathA doSo'pi draSTavyaH, tatsaMprekSijanasya tatsaMprekSaNazIlalokasya parividhyato yathAkathaMcid bANaM muJcata ityarthaH, dhAnuSkasya vinA lakSyanirdezena cApadharasya vedhyaniSTaGkanamRte yau guNetarau guNadoSau For Personal & Private Use Only

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64 nyAyAvatAraH, 17-18 tau yathA viruddhArekitau bhavataH, tathA vAdino'pItyarthaH / tasmAdavijJAtatadarthe prativAdini vAdidhAnuSkeNa pakSalakSyaM nirdezyaiva hetuzaraH prayoktavya iti sthitam // 16 // __sAMprataM hetorlakSaNAvasaraH, tacca svArthAnumAnavad nirvizeSaM draSTavyam, 5 prayogastu tatra na darzitaH, svArthAnumAnasya bodharUpatvAt, iha tu darzanIyaH, parArthAnumAnasya vacanarUpatvAt, atastaM darzayati - hetostathopapattyA vA syAtprayogo'nyathApi vA / dvividho'nyatareNApi sAdhyasiddhirbhavediti // 17 // svArthAnumAnaprastAve hi parapraNItalakSaNAntaravyapohena sAdhyavyatirekAt 10 sAmastyena hetoyA'vRttirevaikaM lakSaNamiti nirNItam, parArthAnumAne'pi tadeva prakAzanIyam, vacanaracanA tu kvacit kathaMcit pravartata ityabhiprAyavAMstaddvavidhyamAha-hetodvividhaH prayogaH syAditi saMbandhaH / kathamityAha - tathaiva sAdhyasadbhAve evopapattirvidyamAnatA, tayA tathopapattyA, yathA -- agniratra, dhUmasya tathaivopapatteriti / anyathApi vA ityanena avayave samudAyopacArA15 danyathAnupapattiM lakSayati / anyathA sAdhyavyatireke anupapattiravidyamAnataiva tayA vA anyathAnupapattyA hetoH prayogaH syAt, yathA-agniratra, dhUmasyAnyathAnupapatteriti / ete ca dve apyekasmin sAdhye prayoktavye iti yo manyeta, tacchikSaNArthamAha- anyatareNApi tathopapattiprayogeNa anyathAnupapattiprayogeNa vA sAdhyasya sAdhyapratipipAdayiSitArthasya siddhiniSpattiH pratipAdyapratItAvA20 rohaNaM bhaved, iti yasmAt, tasmAnna dve api prayoktavye, prayogadvaye'pi yasmAd vacanaracanA bhidyate nArthaH, prayogasya ca sAdhyasAdhanaphalam, taccedekenaiva sidhyati, dvitIyaprayogaH kevalaM vakturakauzalamAcakSIta, nairarthakyAdityabhiprAyaH // 17 // adhunA dRSTAntalakSaNAvasaraH / sa ca dvedhA sAdharmyaNa vaidhANa ca / 25 tatra sAdharmyadRSTAntamadhikRtyAha sAdhyasAdhanayorvyAptiryatra nizcIyatetarAm / sAdharyeNa sa dRSTAntaH saMbandhasmaraNAnmataH // 18 // dRSTayoravalokitayoH sAmarthyAt sAdhyasAdhanayoH antaHpariniSThitiH anvayAd vyatirekAdvA sAdhyasAdhanabhAvavyavasthitinibandhanA yasminniti For Personal & Private Use Only

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nyAyAvatAraH, 19 dRSTAntaH, samAno dharmo'syeti sadharmA tadbhAvaH sAdhayaM tena sAdhayeNa / sa kiMvidho bhavatItyAha-sAdhyaM jijJAsitArthAtmakam, sAdhanaM tadgamako hetuH, tayoH sAdhyasAdhanayoAptiH, idamanena vinA na bhavati ityevaMrUpA, yatra kvacinizciIyatetarAm atizayena nirNIyate sa sAdharmyadRSTAntaH / yathA-agniratra, dhUmasya tathaivopapatteH, mahAnasAdivad iti / ayaM cAvismRtapratibandhe prativA- 5 dini na prayoktavya ityAha-saMbandhasmaraNAt iti / yablope paJcamI, prAggRhItavismRtasaMbandhasmaraNamadhikRtya mato'bhipreto'yaM nItividAm, nAnyathA / yadA hi pratipAdyo'dyApi saMbandhaM sAdhyAvinAbhAvitvalakSaNaM nAvabudhyate; tadA pramANena saMbandho grAhaNIyaH, na dRSTAntamAtreNa, na hi sahadarzanAdeva kvacitsarvatredamamunA vinA na bhavatIti sidhyati, atiprasaGgAt / gRhIte ca 10 pratibandhe smaryamANe kevalaM heturdarzanIyaH, tAvataiva bubhutsitArthasiddhedRSTAnto na vAcyaH, vaiyarthyAt / yadA tu gRhIto'pi vismRtaH kathaMcit saMbandhaH, tadA tatsmaraNArtha dRSTAntaH kathyate / nanu ca kathaM trikAlasamastadezavyApisaMbandhAvagatiH / na tAvanirNayAtmakamapi pratyakSa dezakAlAntarasaMcariSNunoH sAdhyasAdhanayoH saMbandhaM nirIkSituM kSamate, saMnihite'rthe vizadAdhyavasAyena pravRtteH / 15 nApi zabdAttanirNayaH, tasya paropadezarUpatayA svArthAnumAnAbhAvaprasaGgAt, tatra paropadezAbhAvAt, tadabhAve saMbandhAsiddhaH, tadasiddhAvanumAnAnutthAnAditi / anumAnAtsaMbandhagrahaNe niravadhiranavasthAnuSajyeta, saMbandhagrAhiNo'pyanumAnasya punaH saMbandhAntaragrahaNasavyapekSatvAditi / atrocyate -pratyakSAnumAne dve eva pramANe iti yeSAM mithyAbhinivezaH, teSAmeSa doSo nAsmAkam, anvayavya- 20 tirekagrAhipratyakSAnupalambhottarakAlabhAvino'vyabhicaritatrikAlavyApigocarasya matinibandhanasyohasaMjJitasya pramANAntarasya saMbandhagrAhitayeSTatvAt, tadaniSTau dRSTavyavahAravilopaprasaGgAt, tadvilope ca vicArAnarthakyaprApteriti / atra prakaraNe punaranumAnAt pArthakyenoho na darzitaH, saMkSiptarucisattvAnugrahapravRttatvAdasya, zAbdaM tu pRthak samarthitam; tasyAtraiva parArthAnumAnopayogitvA- 25 dityAstAM tAvat // 18 // idAnIM vaidhaHdRSTAntamupadarzayannAha - sAdhye nivartamAne tu sAdhanasyApyasaMbhavaH / khyApyate yatra dRSTAnte vaidhayeNeti sa smRtaH // 19 // For Personal & Private Use Only

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66 nyAyAvatAraH, 20 10 visadRzo dharmo'syeti vidharmA, tadbhAvo vaidharmyam, tena vaidhahNa dRSTAntaH / kIdRza ityAha - sAdhye gamye nivartamAne asaMbhavati, tuzabdo'vadhAraNArtho bhinnakramaH, sa ca sAdhanasyAsaMbhava evetyatra draSTavyaH / khyApyate pratipAdyate yatra kvacit dRSTAnte sa vaidhahNa bhavati, itizabdena saMbandhasmaraNAditi // 19 // idamatrApi saMbadhnAti - asyApi smaryamANe saMbandhe prayogAyogAditi kimarthaM vismRtasaMbandhe eva prativAdini dRSTAntaH prayujyate nAnyadA, iti paravacanAvakAzamAzaGkyAha antarvyAptyaiva sAdhyasya siddharbahirudAhRtiH / vyarthA syAttadasadbhAve'pyevaM nyAyavido viduH // 20 // anyadA hi smaryamANe vA saMbandhe prayujyata, agRhIte vA / yadyAdyaH pakSaH so'yuktaH, yadA sarvatra sAdhyAvinAbhAvinaM hetuM smarati pratipAdyaH, tadA pakSe'pi tamavabudhya kathaM sAdhyaM na pratipadyata / tatazcAntaH pakSamadhye vyAptiH sAdhanasya sAdhyAkrAntatvamantAptiH, tayaiva sAdhyasya gamyasya siddheH pratIteH 15 bahirvivakSitadharmiNo'nyatra dRSTAntadharmiNyudAhRtiH vyAptidarzanarUpA vyarthA niSprayojanA, tatpratyAyyArthAbhAvAditi / dvitIyapakSasyApi nirdoSatAM nirasyannAha - tadasadbhAve'pyevaM saMbandhAgrahaNAdantarvyAptyabhAve'pyevamiti vyarthava bahirudAhRtiH, na hi sahadarzanAt kvacit sarvatra tadrUpatA sidhyati, vyabhicAradarzanAt / tasmAdagRhItasaMbandhe pratipAdye pramANena pratibandhaH sAdhyaH, 20 tatsiddhau tata eva sAdhyasiddharakiMcitkarI dRSTAntodAhRtiriti nyAyavidvAMso viduravabudhyanta iti / iha ca prakaraNe zeSAvayavAnAmupanayanigamanazuddhipaJcakalakSaNAnAM saMkSiptarucisattvAnugrahaparatvAdasya yadyapi sAkSAllakSaNaM noktam, tathApyata eva pratipAditAvayavatrayAd buddhimadbhirunneyam / yato'vayavApekSayA jaghanyamadhyamotkRSTAstisraH kathA bhavanti / tatra hetupratipAdanamAtraM jaghanyA / dvayAdyavayavanivedanaM madhyamA / saMpUrNadazAvayavakathanamutkRSTA / tatreha madhyamAyAH sAkSAt kathanena jaghanyotkRSTa arthataH sUcayati, tatsadbhAvasya pramANasiddhatvAditi // 20 // ___ evaM pakSAdilakSaNaM pratipAdyedAnI heyajJAne satyupAdeyaM viviktataraM vedyate iti tadvayudastAH pakSahetudRSTAntAbhAsA vaktavyAH / tatra tAvat pakSalakSaNavyu* 30 dastAn pakSAbhAsAnAha 25 For Personal & Private Use Only

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nyAyAvatAraH, 21, 22, 23 pratipAdyasya yaH siddhaH pakSAbhAso'kSaliGgataH / lokasvavacanAbhyAM ca bAdhito'nekadhA mtH||21|| pakSasthAnopanyastatvAt tatkAryAkaraNatvAcca pakSavadAbhAsata iti pakSAbhAsaH / asAvanekadhA anekaprakAro mata iti saMbandhaH / kathamityAhapratipAdyasya prativAdino yaH kazcit siddhaH pratItAvArUDha eva sa pakSAbhAsaH, 5 sAdhyasyava pakSatvAt, siddhasya sAdhanAnahatvAt, atiprasakteH / tathA akSaliGgato'dhyakSahetubhyAM lokasvavacanAbhyAM ca bAdhitastiraskRto yaH sa pakSAbhAsaH / tatra pratipAdyasiddho yathA-paudgaliko ghaTaH, saugataM vA prati sarva kSaNikamityAdi / pratyakSabAdhito yathA-niraMzAni svalakSaNAni, parasparaviviktau vA sAmAnyavizeSAviti / anumAnabAdhito yathA-nAsti 10 sarvajJa iti / lokabAdhito yathA--gamyA mAtA iti / svavacanabAdhito yathA-na santi sarve bhAvA iti // 21 // sAMprataM hetulakSaNaM smArayan tadapAstAna hetvAbhAsAnAhaanyathAnupapannatvaM hetorlakSaNamIritam / tadapratItisaMdehaviparyAsastedAbhatA // 22 // 15 hetorlakSaNamasAdhAraNadharmarUpaM yadIritaM gamitam, anekArthatvAd dhAtoH pratipAditaM, svArthAnumAnaprastAve yadutAnyathAnupapannatvamiti, tasyApratItiranadhyavasAyaH, saMdeho dolAyamAnatA, viparyAso vaiparItyanirNayaH, apratItizca saMdehazca viparyAsazceti dvandvaH, pazcAt tadA saha tatpuruSaH, taistadapratItisaMdehaviparyAsaH, tadAbhatA AbhAnamAbhA tasyeva samyagahetorivAbhA asyeti tadA- 20 bhastadbhAvaH tattA, hetvAbhAsatA bhavatItyarthaH // 22 // adhunA yena lakSaNena yannAmA hetvAbhAso bhavati taddarzayati - asiddhastvapratIto yo yo'nyathaivopapadyate / viruddho yo'nyathApyatra yukto'naikAntikaH sa tu // 23 // yaH kazcidapratItaH pratItyA agocarIkRto'nizcitaH so'siddhanAmA 25 hetvAbhAsaH / tuzabdaH trayasyApi bhedoddyotakaH / yastvanyathaiva sAdhyaM vinaiva, vipakSa eveti yAvat, upapadyate saMbhavati sa viruddhAbhidhAnaH / yaH punaranyathA'pi sAdhyaviparyayeNApi yukto ghaTamAnakaH, apizabdAt sAdhyenApi, so'tra For Personal & Private Use Only

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nyAyAvatAraH, 23 vyatikare anaikAntikasaMjJo jJAtavya iti / tatra pratiprANiprasiddhapramANapratiSThitAnekAntaviruddhabuddhibhiH kaNabhakSAkSapAdabuddhAdiziSyakairupanyasyamAnAH sarva eva hetavaH, tadyathA-ekAntena anityaH zabdo nityo vA, sattvAta, utpattimattvAt, kRtakatvAt, pratyabhijJAyamAnatvAt - ityAdayo vivakSayAsiddhaviruddhAnakAntikatAM svIkurvanti ityavagantavyam / tathA hi-anityakAnte tAvadasiddhAH sarva eva hetavaH, cAkSuSatvavat teSAM dhvanAvavidyamAnatvAt, asadAdivyavacchedenAlIkasaMvRtivikalpitatvAt, pAramArthikatve tvekasyAnekarUpApattyAnekAntavAdApattaH, kalpanAracitasattAkAnAM ca sarvazaktiviraharUpatayA niHsvabhAva tvAt, tathApi teSAM sAdhanatve sAdhyamapi niHsvabhAvamiti kharaviSANaM 10 zazaviSANasya sAdhanamApadyata iti zobhanaH sAdhyasAdhanavyavahAraH / sarva evAyamanumAnAnumeyavyavahAro buddhacArUDhena dharmadharminyAyena na bahiH sadasattvamapekSate, tenAyamadoSa iti cet, evaM tarhi cAkSuSatvamapi zabde buddhayAdhyAropya hetutayocyamAnaM nAsiddhatayodbhAvanIyam, vizeSAbhAvAt / acAkSuSatvavyava cchedena cAkSuSatvaM buddhayAdhyAropayituM pAryate, na yathAkathaMcit, na cAsau 15 zabde'sti, acakSurNAhyatvAt tasya, tenAyamadoSa iti cet, ko'yamacAkSuSatvavya vacchedo nAma, vyavacchedamAnaM nIrUpaM vyavacchinnaM vA svalakSaNaM vyavacchedikA vA buddhiH svAMzamagnApi bahirvastugrahaNarUpatayA plavamAnA, nAparo vastudharmo yatra bhedAbhedavikalpadvAreNa dUSaNaM ditsurbhavAniti cet, tarhi sa zabde nAsti iti keSA bhASA, evaM hi nabhaHpuNDarIkaM tatra nAstIti sattvAdikamapi kalpa20 yituM na zakyamiti prasajyeta / kiM ca / te sAdhanadharmA dharmiNi bhavanto'pi na bhavadarzane pratItimArohanti, pratyakSasya vikalpavikalatayA dharmanirNayazUnyatvAt, taduttarakAlabhAvinyA vAsanAbodhajanyAyA vikalpabuddhaH svAMzagrahaNaparyavasitazarIratvena bahiH svalakSaNe pravezAbhAvAt, tatazcApratItatvAt sarvasyAsiddhatvam / nityakAnte'pi dharmiNo'tyantavyatiriktAnAmapAramArthikAnAM vA svasAdhanadharmANAM pramANenApratItatvAdasiddhatA draSTavyA, dharmiNo'vinilaThitarUpANAM pAramArthikAnAM sakaladharmANAM pratyakSAdipramANaprasiddhatvena nihotumazakyatvAditi / tathA viruddhatApi pakSadvaye'pi sarvasAdhanadharmANAmunneyA, anekAntapratibaddhasvabhAvatvena tatsAdhanapravaNatvAt / etaccottare vakSyAmaH / evaM pakSadvaye'pi nirdizyamAnAH sarva eva hetavo'nakAntikatAmAtmasAtkurvanti, 30 parasparaviruddhAvyabhicaritatvAt, samAnayuktyupanyAsena vipakSe'pi darzayituM 25 For Personal & Private Use Only

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nyAyAvatAraH, 24 - 10 zakyatvAt / tathA hi- anityavAdI nityavAdinaM prati pramANayati - sarvaM kSaNikam, sattvAt, akSaNike kramayaugapadyAbhyAmarthakriyAvirodhAt, arthakriyAkAritvasya ca bhAvalakSaNatvAt, tato'rthakriyA vyAvartamAnA svakroDIkRtAM sattAM vyAvartayediti kSaNikatvasiddhiH / na hi nityo'rtho'rthakriyAyAM krameNa pravartitumutsahate, pUrvArthakriyAkaraNasvabhAvopamardadvAreNottarakriyAyAM pravRtteH, anyathA 5 pUrvArthakriyAkaraNAvirAmaprasaGgAt, tatsvabhAvapracyave ca nityatA apayAti, atAdavasthyasyAnityalakSaNatvAt / nityo'pi kramavartinaM sahakArikAraNamarthamudIkSamANastAvadAsIt, pazcAt tamAsAdya krameNa kAryaM kuryAditi cet, na, sahakArikAraNasya nitye'kiMcitkaratvAt, akiMcitkarasyApi pratIkSaNe'navasthAprasaGgAt / nApi yaugapadyena nityo'rtho'rthakriyAM kurute, adhyakSavirodhAt / na hyekakAlaM sakalAH kriyAH prArabhamANaH kazcidupalabhyate, karotu vA, tathApyAdyakSaNe eva sakalakriyAparisamAptedvitIyAdikSaNeSvakurvANasyAnityatA balAdADhaukate, karaNAkaraNayorekasmin viruddhatvAditi / nityavAdI punarevaM pramANayati - sarvaM nityam, sattvAt, kSaNike sadasatkAlayorarthakriyAvirodhAt, tallakSaNaM sattvaM nAvasthAM badhnAtIti tato nivartamAnamananyazaraNatayA nityatvaM sAdhayati / tathA hi- kSaNiko'rthaH sad vA kAryaM kuryAt, asad vA, gatyantarAbhAvAt / na tAvadAdyaH pakSaH, samasamayavartini vyApArAyogAt, sakalabhAvAnAM parasparaM kAryakAraNabhAvaprAptyatiprasaGgAcca / nApi dvitIyaH pakSaH kSodaM kSamate, asataH kAryakaraNazaktivikalatvAt, anyathA zazaviSANAdayospi kAryakaraNAyotsaheran, vizeSAbhAvAditi / tadevamekAntadvaye'pi ye ye hetavaste te yukteH samAnatayA viruddhaM na vyabhicaranti, avicAritaramaNIyatayA mugdhajanadhyAndhyaM cotpAdayantIti viruddhA vyabhicAriNo'naikAntikAH, sarvavastudharmANAM vastuto'nekAntapratibaddhatvAditi / tasmAdamI sarva eva hetavaH santo'nekAntamantareNa nopapadyante iti tameva pratipAdayitumIzate / vimUDhabuddhibhiH punaH vipakSasAdhanArthamupanyasyamAnA vivakSayAsiddhaviruddhAnaikAntikatAmAbibhratIti sthitam // 23 // tadevaM hetvAbhAsAn pratipAdya dRSTAntalakSaNavyudastAn dRSTAntAbhAsA nAha sAdharmyeNAtra dRSTAntadoSA nyAyavidIritAH / apalakSaNahetUtthAH sAdhyAdivikalAdayaH / / 24 // 69 For Personal & Private Use Only 15 20 25 30

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10 nyAyAvatAraH, 24 sAdhanaM sAdhyAkrAntamupadarzayitumabhipretaM yasmistat sAdhayaM tena, atra vyatikare, dUSyanta iti doSAH, dRSTAntA eva doSAH dRSTAntadoSAH, dRSTAntAbhAsA ityarthaH, nyAyavidIritA vidvadbhirgaditAH / sAdhyaM gamyam, AdizabdAt sAdhanobhayaparigrahaH, tadvikalAstacchUnyAH, AdizabdAt saMdigdhasAdhyasAdhanobhayadharmA gRhyante / kiMbhUtA ete ityAha- apagataM lakSaNaM yebhyaste tathA ca te hetavazca tebhya utthAnaM yeSAM te'palakSaNahetUtthAH / idaM ca prAyikaM vizeSaNam, samyaghetAvapi vaktRdoSavazAt dRSTAntAbhAsatopapatteH / yathAnityAnityaH zabdaH, zrAvaNatvAt, ghaTavadityAdi / tatra sAdhyavikalo yathA bhrAntamanumAnam, pramANatvAt, pratyakSavat / pratyakSasya bhrAntatAvikalatvAt, 10 tadbhrAntatve sakalavyavahArocchedaprasaGgAt, taducchede ca pramANaprameyAbhAvAt na kiMcit kenacit sAdhyata iti bhrAntavAdino mUkatAmApadyeta / sAdhanavikalo yathA-jAgratsaMvedanaM bhrAntam, pramANatvAt, svapnasaMvedanavat / svapnasaMvedanasya pramANatAvaikalyAt tatpratyanIkajAgratpratyayopanipAtabAdhita tvAditi / ubhayavikalo yathA-nAsti sarvajJaH, pratyakSAdyanupalabdhatvAt, 15 ghaTavat / ghaTasya sattvAt pratyakSAdibhirupalabdhatvAcca / saMdigdhasAdhyadharmo yathA-vItarAgo'yam, maraNadharmatvAt, rathyApuruSavat / rathyApuruSe vItarAgatvasya saMdigdhatvAt, viziSTacetodharmANAM viziSTavyAhArAdiliGgagamyatvAt rathyApuruSe tannirNayasyApyabhAvAditi / saMdigdhasAdhanadharmo yathA-maraNa dharmAyaM puruSaH, rAgAdimattvAt, rathyApuruSavat / rathyApuruSe rAgAdimattvasya 20 saMdigdhatvAt, vItarAgasyApi tathA saMbhavAditi / saMdigdhobhayadharmo yathA asarvajJo'yam, rAgAdimattvAt, rathyApuruSavat / rathyApuruSe pradarzitanyAyenobhayasyApi saMdigdhatvAditi / nanu ca parairanyadapi dRSTAntAbhAsatrayamuktam, tadyathA-ananvayo'pradarzitAnvayo viparItAnvayazceti / tatrAnanvayo yathA--- rAgAdimAna vivakSitaH puruSaH, vaktRtvAd, iSTapuruSavaditi / yadyapi kileSTa25 puruSe rAgAdimattvaM vaktRtvaM ca sAdhyasAdhanadhamauM dRSTau, tathApi yo yo vaktA sa sa rAgAdimAniti vyAptyasiddharananvayo'yaM dRSTAntaH / tathA aprazitAnvayo yathA-anityaH zabdaH, kRtakatvAt ghaTavaditi / atra yadyapi vAstavo'nvayo'sti, tathApi vAdinA vacanena na prakAzita ityapradarzitAnvayo dRSTAntaH / viparItAnvayo yathA-anityaH zabdaH, kRtakatvAditi hetumabhi30 dhAya yadanityaM tat kRtakaM ghaTavaditi viparItavyAptidarzanAt viparItAnvayaH / For Personal & Private Use Only

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nyAyAvatAraH, 25 sAdharmyaprayoge hi sAdhanaM sAdhyAkrAntamupadarzanIyam, iha tu viparyAsadarzanAdviparItatA / tadetad bhavadbhiH kasmAnnoktamiti / atrocyate, pareSAM na suparyAlocitametad dRSTAntAbhAsatrayAbhidhAnamiti jJApanArtham / tathA hina tAvadananvayo dRSTAntAbhAso bhavitumarhati / yadi hi dRSTAntabalena vyAptiH sAdhyasAdhanayoH pratipAdyeta tataH syAdananvayo dRSTAntAbhAsaH, svakAryAkaraNAt, yadA tu pUrvapravRttasaMbandhagrAhipramANagocarasmaraNasaMpAdanArthaM dRSTAntodAhRtiriti sthitam, tadAnanvayalakSaNo na dRSTAntasya doSaH, kiM tarhi hetoreva pratibandhasyAdyApi pramANenApratiSThitatvAt, pratibandhAbhAve cAnvayAsiddheH / na ca hetudoSo'pi dRSTAnte vAcyaH, atiprasaGgAditi / tathA apradarzitAnvayaviparItAnvayAvapi na dRSTAntAbhAsatAM svIkurutaH, anvayApradarzanasya viparyastAnvayapradarzanasya ca vaktRdoSatvAt, taddoSadvAreNApi dRSTAntAbhAsapratipAdane tadiyattA vizIryeta, vaktRdoSANAmAnantyAt / vaktRdoSatve'pi parArthAnumAne tatkauzalamapekSate iti / evaM copanyAse na bubhutsitArthasAdhakau ato dRSTAntAbhAsAvetAviti cet, evaM tarhi karaNApATavAdayo'pi dRSTAntAbhAsA vAcyAH / tathA hi- karaNapATavavyatirekeNApi na 15 parapratyAyanaM samasti, vispaSTavarNAgrahaNe vyaktatayA tadarthAvagamAbhAvAdityAstAM tAvat // 24 // tadevaM sAdharmyeNa dRSTAntAbhAsAn pratipAdya vaidharmyeNAha - vaidharmyeNAtra dRSTAntadoSA nyAyavidIritAH / sAdhyasAdhanayugmAnAmanivRttezca saMzayAt / / 25 / / sAdhyAbhAvaH sAdhanAbhAvavyAptau darzayitumabhipreto yasmin tad vaidharmyam, tenAtra dRSTAntadoSA nyAyavidIritA iti dattArtham / sAdhyasAdhanayugmAnAM gamyagamako bhayAnAmanivRtteranivartanAt cazabdasya vyavahitaprayogatvAt saMzayAcca, nivRttisaMdehAccetyarthaH / tadanena SaD dRSTAntAbhAsAH sUcitAH / tadyathA - 1, sAdhyAvyatirekI; 2, sAdhanAvyatirekI; 3, sAdhyasAdhanAvyatirekI; tathA 4, saMdigdhasAdhyavyatirekaH 5. saMdigdhasAdhanavyatirekaH ; 6, saMdigdhasAdhyasAdhanavyatirekazceti / tatra sAdhyAvyatirekI yathA -bhrAntamanumAnaM, pramANatvAd iti / atra vaidharmyadRSTAntaH - yat punarbhrAntaM na bhavati na tat pramANam, tadyathA - svapnajJAnamiti, svapnajJAnAd bhrAntatAnivRtteH sAdhyA - 71 For Personal & Private Use Only 5 10 20 25

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nyAyAvatAraH, 25 vyatirekitvamiti / sAdhanAvyatirekI yathA - nirvikalpakaM pratyakSaM, pramANatvAditi / atra vaidharmya dRSTAntaH - yat punaH savikalpakaM na tat pramANam, tadyathA - anumAnam, anumAnAt pramANatAnivRtteH sAdhanAvyatirekitvam / ubhayAvyatirekI yathA - nityAnityaH zabdaH sattvAditi / atra vaidharmya dRSTAntaHyaH punarna nityAnityaH sa na san, tadyathA ghaTaH ghaTAdubhayasyApyavyAvRtterubhayAvyatirekitvamiti / tathA saMdigdhasAdhyavyatireko yathA - - asarvajJA anAptA vA kapilAdayaH, AryasatyacatuSTayApratipAdakatvAditi / atra vaidharmya - dRSTAntaH- yaH punaH sarvajJa Apto vA asAvAryasatyacatuSTayaM pratyapIpadat, tadyathA zauddhodaniriti / ayaM ca sAdhyAvyatirekI vA AryasatyacatuSTayasya 10 duHkhasamudayamArganirodhalakSaNasya pramANabAdhitatvena tadbhASakasyAsarvajJatAnAptatopapatteH kevalaM tannirAkArakapramANasAmarthyaparyAlocana vikalAnAM saMdigdhasAdhyavyatirekitayA pratibhAti iti tathopanyastaH / tathA hi- yadyapyAryasatyacatuSTayaM zauddhodaniH pratipAditavAn, tathApi sarvajJatAptate tasya na sidhyataH, tAbhyAM sahAryasatyacatuSTayapratipAdanasyAnyathAnupapattyasiddheH, asarvajJAnAptenApi 15 parapratAraNAbhiprAyapravRttanipuNabuddhizaThapuruSeNa tathAvidhapratipAdanasya kartuM zakyatvAt / tasmAt zauddhodaneH sakAzAdasarvajJatAnAptatAlakSaNasya sAdhyasya vyAvRttiH saMdigdheti saMdigdhasAdhyavyatirekitvamiti / saMdigdhasAdhanavyatireko yathA - anAdeyavAkyaH kazcid vivakSitaH puruSaH rAgAdimattvAditi / atra vaidharmyadRSTAntaH-yaH punarAdeyavAkyo na sa rAgAdimAn, tadyathA sugata iti / yadyapi taddarzanAnuraktAntaHkaraNAnAM sugatasyAdeyavacanatA siddhisauvamadhyArUDhA, tathApi rAgAdimattvAbhAvastatpratipAdakapramANavaidhuryAt saMdehagocaracAritAmanubhavati, ataH sugatAd rAgAdimattAvyAvRttisaMzayAt saMdigdhasAdhanavyatirekitvamiti / saMdigdhasAdhyasAdhanavyatireko yathA- na vItarAgAH kapilAdayaH, karuNAspadeSvapyakaruNAparItacittatayAdattanijakamAMsazakalatvAditi 25 vaidharmyadRSTAntaH- ye punarvItarAgAste karuNAparItacittatayA dattanijamAMsazakalAH, tadyathA bodhisattvA iti / atra sAdhyasAdhanadharmayorbodhisattvebhyo vyAvRttiH saMdigdhA, tatpratipAditapramANavaikalyAd na jJAyate ki te rAgAdimantaH uta vItarAgAH, tathAnukampyeSu kiM svapizitakhaNDAni dattavanto neti vA, ataH saMdigdhasAdhyasAdhanavyatirekitvamiti / parairapare'pi dRSTAntAbhAsArunayo' 30 vimRzyabhASitayA darzitAH / tadyathA - avyatirekaH, apradarzitavyatirekaH, 1 atra - 72 5 20 For Personal & Private Use Only

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nyAyAvatAraH, 25 133 - viparItavyatirekazceti, te'smAbhirayuktattvAnna darzayitavyAH / tathA hiavyatirekastairdazitaH, yathA - avItarAgaH kazcid vivakSitaH puruSaH, vaktRtvAditi, atra vaidharmya dRSTAntaH: - yaH punarvItarAgo na sa vaktA, yathopalakhaNDa iti / yadyapi kilopalakhaNDAdubhayaM vyAvRttam, tathApi vyAptyA vyatirekAsiddheravyatirekitvamiti / ayuktazcAyaM vaktum, avyatirekitAyA hetudoSatvAt / yadi hi dRSTAntabalenaiva vyatirekaH pratipAdyeta, tadA tathAvidhasAmarthyavikalasya tadAbhAsatA yujyeta, na caitadasti, prAkpravRttasaMbandhagrahaNapravaNapramANagocarasmaraNasaMpAdanArthaM dRSTAntopAdAnAt; na hyekatra yo yadabhAve na dRSTaH sa tadabhAve na bhavatIti pratibandhagrAhipramANavyatirekeNa sidhyati, atiprasaGgAt; tasmAdasiddhapratibandhasya hetorevAyaM doSo na dRSTAntasyeti / 10 tathApradarzitavyatirekaviparItavyatirekAvapi vaktumayuktau tayorvaktRdoSatvAt / tathA hi- apradarzitavyatirekastairuktaH, yathA - nityaH zabdaH kRtakatvAdAkAzavat iti / atra vidyamAno'pi vyatireko vAdinA vacanena nodbhAvita iti duSTatA / viparItavyatirekaH punarabhihitaH, yathA - anityaH zabdaH kRtakatvAditi / atra vaidharmya dRSTAntaH- yadakRtakaM tannityaM bhavati, yathA AkAzamiti, atra viparyastavyatirekapradarzanAdviparItavyatirekitvam, vaidharmya - prayoge hi sAdhyAbhAvaH sAdhanAbhAvAkrAnto darzanIyaH, na caivamatra, sAdhanAbhAvasya sAdhyAbhAvavyAptatayAbhidhAnAditi / vyatirekApradarzanaM viparItavyatirekapradarzanaM ca na vastuno doSaH, kiM tarhi, vacanakuzalatAvikalasyAbhidhAyakasya / kiM ca yeSAM bhavatAmado darzanam - yaduta svArthAnumAnakAle svayaM hetudarzanamAtrAt sAdhyapratIteH parArthAnumAnAvasare'pi hetupratipAdanameva kartavyam, " viduSAM vAcyo hetureva hi kevalaH " - iti vacanAt, teSAM kRtakatvAd itIyatA hetUpanyAsenaiva sisAdhayiSitasAdhyasiddheH samastadRSTAntAbhAsavarNanamapi pUrvAparavyAhatavacana racanAcAturyamAvirbhAvayati / AsAtAM tAvadetau, dRSTAntasya sAdhanAvayavatvenAnabhyupagamAt / athetthamAcakSIthAH - anvayavyatirekAparijJAne pratipAdyasya na dRSTAntamantareNaitau darzayituM zakyau, ato'nvayavyatirekadarzanArthaM dRSTAnto'bhidhAtavyaH / tatazca tatkAryAkAriNAM tadAbhAsateti cet, gale gRhItasyAyamullApaH / tathApyapradarzitavyatirekaviparItavyatireko dRSTAntAbhAsau na vAstava, kiM tarhi vaktRdoSasamutthau, ato nAbhidhAtuM yuktau tathAvidhasya vidyamAnavastuprakAzanasAmarthyarahitasya nibiDajaDimAvaSTabdhasya puMso vAdA - 30 For Personal & Private Use Only 73 5 15 20 25

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74 nyAyAvatAraH, 26 nadhikAritvAt, mAtRkApAThazAlAyogyatayA viduSAM vAdayitumayuktatvAditi // 25 // tadevaM parArthAnumAnaM vyAcakSANena yaduktam - yaduta tatpakSAdivacanAtmakamiti tatpakSahetudRSTAntAnAM sAbhAsAnAM pratipAdanAt prAyaH paryantitam, kevalaM 5 tatparokSadUSaNoddhArAdeva samIcInatAmAbibhati, ityamunA prastAvena dUSaNaM sAbhAsamabhidhAtukAma Aha vAdyukte sAdhane proktadoSANAmudbhAvanam (?) // dUSaNaM niravadye tu dUSaNAbhAsanAmakam // 26 // vadanazIlo vAdI pratyAyakastenokte upanyaste / kasmin / sAdhane, 10 sAdhyate pratipAdyapratItAvAropyate'numeyaM yena tatsAdhanam / taccAnekarUpaM prAk pratyapAdi / tadyathA kvaciddhe turevaikaH, kvacitpakSahetU, kvacit pakSahetudRSTAntAH, kvacitte eva sopanayAH, kvacit sanigamanAH, kvacidekaikatacchuddhivRddhayeti, pratipAdyasya kvacit kathaMcit pratyAyayituM zakyatvAt, tatpratyAyanopAyasya ca sAdhanatvAditi, tatreha samyaksAdhanasya dUSayitumazakyatvAt, sAdhanAbhAsa eva 15 tatsAmopapatteH / sAdhanAbhAsameva dUSaNopanipAtAt prAgavasthAyAmanirjAtaM sAmAnyena sAdhanadhvaninoktam, tatra proktadoSANAM pratyakSAdinirAkRtapakSAsiddhAdihetusAdhyAdivikaladRSTAntAdyupanyAsalakSaNAnAmudbhAvanaM prAznikAnAM purataH prakAzanaM yat tad dRSyate- svAbhipretasAdhyapratyAyanavaikalyalakSaNaM vikRti nIyate sAdhanamaneneti dUSaNamiti jJeyam / adhunA tadAbhAsamAha20 nirgataM samyakprayuktatvAdavadyaM pApaM pakSAdidoSalakSaNaM dauSTayamasmAditi niravadyam, tasmin sAdhane vAdinokte iti vartate, tathApi matsaritayA pramRdyodaraM yadavidyamAnAnAM doSANAmudbhAvanaM taddaSaNasthAnopanyastatvAt tatkAryAkaraNAt samyaksAdhane doSoddhAvanasya pralApAyamAnatvAt dUSaNavadAbhAsate iti dUSaNAbhAsamiti, tadeva nAma saMjJA yasya tattathA, samarthasAdhanopanyastatvAt sAdhite sAdhye satAmapyapazabdAlaMkArAdidoSANAM yadudbhAvanaM tadapi dUSaNAbhAsanAmakamiti / tuzabdena vizeSeNArthena darzayati - vastusiddhayarthaM vAdapravRtteH, tasya siddhatvAt, apazabdAdInAmaprastutatayA tavAreNa doSaprakAzanasyAsaMbaddhapralAparUpatvAt, itarathA tAvanmAtreNaiva parApAkaraNasiddhaH samarthasAdhanAnveSaNaprayatno vizIryeta, prayojanAbhAvAditi // 26 // For Personal & Private Use Only

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nyAyAvatAraH, 27 tadevaM vyAvahArikapramANasya pratyakSaparokSasvArthaparArthAdibhedabhinnasya lakSaNaM pratipAdyAdhunA yaiH pAramArthika samastAvaraNavicchedalabhyamazeSArthagocaraM kevalajJAnaM nAbhyupagamyate, tanmatoddalanArtha tallakSaNamabhidhitsurAha - sakalAvaraNamuktAtma kevalaM yatprakAzate / pratyakSaM sakalAtmasatatapratibhAsanam // 27 // 5 sakalaM samastamAvRNotyAviyate vA anenetyAvaraNam, tatsvarUpapracchAdanaM karmatyarthaH, sakalaM ca tadAvaraNaM ca sakalAvaraNaM tena mukto rahitaH AtmA svarUpaM yasya tattathA, ata eva kevalamasahAyaM AvaraNakSayopazamavicitratayaiva bodhasya nAnAkAratayA pravRtteH, sAmastyena punarAvaraNanirdalane vibandhakakAraNavaikalyAdekAkAratayaiva tasya vivartanAta, ato jJAnAntaranirapekSaM yat prakAzate prathate 10 nirupAdhikaM dyotate ityarthaH, tatparamArthataH pratyakSam / tadidaM sakalAvaraNamuktAtma iti hetudvAreNa tathA kevalaM yat prakAzate iti svarUpato nirUpyAdhunA kAryadvAreNa nirUpayannAha-sakalAtmanAM samastavasturUpANAM satataprati bhAsanam anavarataprakAzanaM sakalAtmasatatapratibhAsanamiti, pratibhAsyate'neneti pratibhAsanaM, Atmano dharmarUpatayA bhedavadvivakSitaM jJAnamiti yAvat / 15 asya ca pAramArthikatvam, nirupacaritazabdArthopapatteH / tathA hi-akSazabdo jIvaparyAyastatazcAkSaM prati vartate iti pratyakSama, yatrAtmanaH sAkSAd vyApAraH, vyAvahArika punarindriyavyavahitAtmavyApArasaMpAdyatvAt paramArthataH parokSameva, dhUmAdagnijJAnavat, tirodhAnAvizeSAt / nanu ca prasiddhaM lakSyamanUdyAprasiddhaM lakSaNaM vidhIyate, sarvatrAyaM nyAyaH, aprasiddha punarlakSye lakSaNamabhidhIyamAnamamba- 20 rAravindinIkusumalakSaNavanirgocaratAM yAyAt, tadidaM svarUpato'prasAdhya lakSaNamabhidadhAnasya ko'bhiprAyaH iti / atrocyate-ye ye mithyAvalepAdhmAtAntaHkaraNAH pramANaprasiddhamapyadaH prati vipratipadyante, teSAM dhyAndhyIkRtabuddhitvAdavadhAraNIyatAmanena darzayati / kimasya pratipAdakaM pramANamiti cet, etad brUmaHsamasti samastavastuvicAragocaraM vizadadarzanam, tadgocarAnumAnapravRtteH / 25 iha yadyad gocaramanumAnaM pravartate, tasya tasya grAhaka kiMcit pratyakSamudayapadavIM samAsAdayati, yathA citrabhAnoH / pravartate ca sakalArthaviSayamanumAnam, atastadavalokinA vizadadarzanenApi bhAvyamiti / sarvArthaviSayakaM kimanumAnaM pravartate iti cet, idamapi brUmaH-iha yadyadasti tattat sarva sthityudayApavargasaMsargamanubhavati, vastutvAt, yadyadvastu tattat sthemajanmapralayaiH kroDIkRtam / 30 For Personal & Private Use Only

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nyAyAvatAraH, 27 - tadyathA - aGguliraGgulitvavatratvarjutvApekSayati, vastu ca yadasti, ataH prastutatrayAkrAntaM tadavagantavyam / idameva nikhilArthagocaramanekAntAnumAnaM jJAnakriyAbhyAsAtizayAnnikhilAvaraNavicchede vibandhakakAraNAbhAvAd vizadadarzanIbhavati / na cAnumAnapravRttAvapyanathitvAdinA pramAturapravRttau anumeyagocarapratyakSAsaMbhavena vyabhicArazcodanIyaH, saMbhavasya sAdhyatayAbhipretatvAt / na ca saMbhavamAtre'sti vyabhicAraH, sarvAnumeyAnAM saMbhavatpratyakSatayA vyAptatvAditi / athavAnyathAnumAnayAmaH - saMbhavatsamastazuddhika AtmA, vidyamAnazuddhayupAyatvAt, iha yo yo vidyamAna zuddhayupAyaH sa sa saMbhavatsamastazuddhikaH, yathA vidyamAnakSAramRtpuTapAkAdizuddhayupAyo ratnavizeSa:, tathA ca vidyamAnajJAnAdyabhyAsazuddhayupAya AtmA, ataH saMbhavatsamastazuddhika iti / sAmastyazuddhazcAtmA jJAnajJAninoH kathaMcidabhedAt kevalamabhidhIyate iti / jJAnAdyabhyAsaH kathaM vizuddhikAraNamiti cet, AvaraNamalapratipakSarUpatvAditi brUmaH / pratipakSarUpatA kathamavadhAritA iti cet, tavaiva darzanAt / tathA hidRzyate jJAnAMdyabhyAsataH pratikSaNamAvaraNavilayaH, viziSTaviziSTataratatkArya15 bodhAdyanubhavAt tadatizaye punaH sAmastyocchedaH syAdityabhidadhmahe / etena yatpare procuH, yathA - pratyakSAdipramANapaJcakagocarAtikrAntatvAt sarvArthasaMvedanamabhAvAkhyaM SaSThapramANagocaratAM pratipadyate tadayuktam, tatsaMbhavasyAnumAnena pratipAdanAt pramANapaJcakapravartanAbhAvAsiddheH / kiM ca / pramANapaJcakaM tadgocaraM na pravartate iti kathaM bhavato nirNayaH / kiM niyata dezakAlavyAptyA, yadvA samastadezakAlAskandaneneti / yadyAdyaH pakSaH, tato yathA ghaTAdeH kvacit pramANapaJcakaM tadgocaraM nivartamAnamabhAvaM sAdhayati, evaM samastavastusaMvedanagocaramapi tannivartamAnaM niyatadezadazAvacchinnamabhAvaM sAdhayet, na sarvatra, tatazca ghaTAdivat taddurnirvAraM syAt / atha dvitIyaH pakSAH asau asaMbhavyeva, samastadezakAlavartipurupariSatsaMdedanasAkSAtkAriNo hyevaM vaktuM yuktam - yaduta na kvacit samastArthasaMvedanamasti iti, na bhavataH, tathAvidhapuruSa saMbhavAnabhyupagamAt itarathA ya eva kazcinnizcityaivamabhidhyAt, sa eva samastavastuvistAravyApijJAnAlokaH iti samastArthagocarasaMvedana siddhirityAstAM tAvat // 27 // devaM pramANaviSaye lakSaNasaMkhyAvipratipattI nirAkRtyAdhunA kramaprAptAM gocaravipratipatti bahuvaktavyatvAdanirAkRtya tAvat phalavipratipatta 30 nirAdhikIrSurAha - 25 76 5 10 20 For Personal & Private Use Only

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nyAyAvatAraH, 28-29 pramANasya phalaM sAkSAdajJAnavinivartanam / / kevalasya sukhopekSe zeSasyAdAnahAnadhIH // 28 // dvividhaM hi pramANasya phalam - sAkSAdasAkSAcca, anantaraM vyavahitaM cetyarthaH / tatra sAkSAdajJAnamanadhyavasAyaH prameyAparicchittistasya vinivartanaM vizeSeNa pralayApAdanaM pramANasya phalam, ajJAnoddalanadvAreNa tasya pravRttaH, tasya 5 ca sarvAnarthamUlatayA pramAtrapakAritvAt tannivartanasya prayojanatA yuktava, etaccAnantaraprayojanaM sarvajJAnAnAmekarUpatvAt sAmAnyenoktam / vyavahitaprayojanaM punavibhAgenAha- kevalasya sarvajJajJAnasya sukhaM vaiSayikasukhAtItaparamAhlAdAnubhavaH, upekSA sAkSAt samastArthAnubhave'pi hAnopAdAnecchAbhAvAnmadhyasthavRttitA, te sukhopekSe phalamityarthaH / zeSasya tadvyatiriktaprAkRta- 10 lokapramANasyAdAnaM grahaNaM hArna parityAgastayorAdAnahAnayoorbuddhirAdAnahAnadhIH sA phalaM iti yAvat / tatazcAdeyAnAM samyagdarzanAdi srakcandanAdInAM yA ditsA, tathA heyAnAM mithyAdarzanAdiviSakaNTakAdInAM yA jihAsA pramANasAdhyA, apramANAt tadasiddheH, prekSApUrvakAriNAM tataH pravRttyayogAdityuktaM bhavati // 28 // 15 adhunA gocaravipratipatti nirAcaSTeanekAntAtmakaM vastu gocaraH sarvasaMvidAm / ekadezaviziSTo'rtho nayasya viSayo mataH // 29 // aneke bahavo'ntA aMzA dharmA vA AtmAnaH svarUpANi yasya tadanekAntAtmakam / kiM tat / vastu bahirantazca, gocaro viSayaH sarvasaMvidAM samasta- 20 saMvittInAm / anenAnekAntamantareNa saMvedanaprasaravyavacchedaM darzayati, bhrAntasaMvedanAnAmapyanekAntodyotanapaTiSThatayA pravRttaH, kevalaM keSucidaMzeSu visaMvAdakatvAdapramANAni tAni saMgIryante / tadayamabhiprAyaH-yadA saMvedanasAmAnyamapyanekAntaviraheNa na pravartitumutsahate, tadA tadvizeSaNabhUtaM pramANam ekAnte pravatiSyate iti dUrApAstAvakAzA evaiSA vArtA, tathApyanAdimithyAbhiniveza- 25 vAsitAntaHkaraNAH kudarzanavipralabdhabuddhayo bahavo'tra vipratipadyante iti sarvapramANAnAmanekAntagocaratvasAdhakaM pramANamabhidhIyate / iha yatpramANaM tatparasparAviniTuMThitAnekadharmaparikaritavastuno grAhakama, tasyaiva tatra pratibhAsamAnatvAt, iha yadyatra pratibhAti, tadeva tadgocaratayAbhyupagantavyam / tadyathA For Personal & Private Use Only

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78 nyAyAvatAraH, 29 5 nirAdInavanayanaprabhavadarzane pratibhAsamAnaM pATalatayA japAkusumaM tathaiva tadgocaratayAbhyupagamyate, parasparAvibhaktAnekasvabhAvAkrAntamUrtikaM ca bahirantazca vastu sarvapramANeSu prathate iti, atastadeva teSAM gocaraH / na cetaretaravizakalitamidharmabhAvavAdibhiH kaNabhakSAkSapAdaziSyakastAvadasya hetorasiddhatAdidoSaH pratipAdayituM zakyaH, tadabhyupagamamantareNa svAbhipretavastuno'vasthAnAbhAvAt / tathA hi-ekasmin dharmiNi bahavo dharmAstato bhinnatanavaH kathaM varteran / bhedAvizeSeNa sarvatra tavRttiprasaGgAt / tatraiva teSAM samavAyAnnAnyatra vartante iti cet, nanu so'pi samavAyo yadyupakAryopakArakabhAvavyatirekeNApi bhavati, tataH sarvatrAvizeSeNa prasajyeta, tadabhAvAvizeSAt / astyevopakAryopa10 kArakabhAva iti cet, hanta hato'si anekopakArakasyAnekasvabhAvatAprApteH, tadvirahe'nekopakArakatvAbhAvAt / na hi yena svabhAvenaikasyopakaroti tenaiva dvitIyasya, tasya tatraivopayuktatvAt, dvitIyopakArakasvabhAvasya tadupamardanadvAreNotpatteH, itararthakamevopakurvastiSTheta, tadekasvabhAvatvAt / bhinnAbhiH zaktibhirupakaroti na bhinnaiH svabhAvaH, tena nAnekAnta iti cet, tAstahi 15 kathaM vartante iti vAcyam / samavAyAd ityuttare'sAvapyupakAryopakArakabhAva mantareNa kathaM na sarvatra iti prAcInaM codyaM pazcAllagnamanudhAvati / upakAryopakArakabhAvAbhyupagame punarapyanekasvabhAvatApradarzitayukteH punaH zaktyupakArakabhinnazaktiparikalpane'pyanekAntAnmokSaH iti varamAdAveva matsaritAM vihAyAneka dharmAdhyAsitaM vastvabhyupagataM ki bhedakalpanayAsthAna evAtmanA pariklezitena 20 iti / kiM cAnekAntAbhyupagame satyeSa guNaH-parasparavibhakteSu saMyogisaMyoga samavAyisamavAyaguNiguNAvayavAvavivyaktisAmAnyAdiSu saMyogasamavAyaguNyavayavisAmAnyAdInAM saMyogisamavAyiguNAvayavavizeSAdiSu vartanacintAyAM yaddaSaNajAlamupanipatati, tadapi parihRtaM bhavati, ekAntabheda eva tadupapatteH, anekAnte tadutthAnAbhAvAt / tathA hi-bhinnAH khalu saMyogAdayaH saMyogyA25 dibhyo vikalpayituM pAryante-yaduta kathameta eteSu vartante iti / kimekadezena yadvA sAmastyena / yadyekadezena, tadayuktam, teSAM niravayavatvAbhyupagamAt, sAvayavatve'pi tebhyo'vayavebhyo yadyabhinnAH, tato'nekAntApattiH, ekasyAnekAvayavatvaprApteH / atha bhinnAsteSvapi te kathaM vartante iti vAcyam, ekadezena sAmastyena vA / ekadezapakSe tadevAvartate ityanavasthA / atha sAmastyena, 30 tadapyasAdhIyaH, pratyekaM parisamAptatayA saMyogAdibahutvaprasaGgAttadabhinnAH For Personal & Private Use Only

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nyAyAvatAraH, 29 punaHsaMyogAdayo na vikalpabhAjo bhavanti / abhedapakSepi saMyogAdimAtraM saMyogyAdimAnaM vA syAditi cenna, tasyApyekAntenAnabhyupagamAt, ki tarhi, anyAnyA vizliSTasvarUpA vivakSayA saMdarzanIyabhedAH sarve evaite'bhyupagamyante, tathAvidhAnAM kuyuktivikalpotthApitadUSaNasamUhanirAkaraNakSamatvAt, abAdhitapratibhAseSu sarvatra teSAM tathaiva pratibhAsanAt, anyathA pratibhAsamAnAnAmanyathA 5 parikalpane dRSTahAnyadRSTaparikalpanAdvAreNAsamaJjasaprAptaH, tathA ca brahmAdvaitazUnyavAdAdayaH siddhimaznuvIran, vizeSAbhAvAditi // etenAsya hetoH kApilA apyasiddhatAdidoSamabhidhitsavo maukymaaniitaaH| tathA hi-antarekaM saMvedanamaparAparaharSaviSAdAdyanantadharmavivartAkrAntarUpaM bahizca ghaTAdikamartha navapurANAdivartulapAthivatvAdyanekasvabhAvAvaSTabdhazarIraM sAkSA- 10 llakSayantaH kathaM tadviparItakathane pravarteran / prakRtipuruSAtmakaM dravyamevaikaM tAttvikam, paryAyabhrAntijanakaH punarvivarto'pAramArthika iti cenna, dvayorapi sarvapramANeSu prakAzamAnayorabAdhitayoH sarvavyavahAranibandhanayoH pakSapAtamantareNaikasya nihnotumazakyatvAt / tathA sati vivarta eva tAttvikaH, dravyaM punaralIkamiti paryAyapakSapAtI prasaJjayan duniSedhaH syAditi / athetthamabhida- 15 dhIthAH-dravyaM sarvatrAvyabhicaritarUpatvAt satyam, paryAyAH punarvyabhicAriNa ityasatyAH / tadayuktam, yadi nAma dravyamabhedarUpatvAt sarvatrAnuvartate, paryAyAstu bhedarUpatvAt vyavacchidyante, tathApi tatsatyam itare'lIkA iti vaktuM na pAryate, na hi nIlaM pItarUpatAM na biti ityetAvatA tadasatyam, atiprasaGgAt, sarvasya pararUpaparihArAvasthAyitayAlIkatvaprApteH / atha dravyameva paryAyAsta- 20 davyatiriktatvAt tatsvarUpavat, na santi vA dravyavyatirekiNaH paryAyAH niHsvabhAvatvAt khapuSpavat iti pramANayasi, tathA sati paryAyA eva dravyaM, tadavyatiriktatvAt tatsvarUpavat, nAsti vA paryAyavyatiriktaM dravyam niSparyAyatvAt AkAzakusumavaditi itaro'pi pramANayana kena vAryate / tanna pakSadvaye'pi kAcidvizeSopalabdhiriti / yathaivAnantasahakramavartiparyAyAdhyAsitaM vastu sarva- 25 pramANeSu prakAzate tathaivAbhyupagantavyam, tathA cAnyasyAbhAvAt tadeva tadgocara iti sthitam // tathA sugatamatAnusAriNAmapi madhye sautrAntikastAvadasya hetorasiddhatAmAvirbhAvayituMnotsahate, tadabhyupagativyatirekeNa nijadarzanavyavasthAnupapatteH / tathA hi-bahistAvadekaM kAraNamaparAparasAmagyantaHpAtitayAnekakAryakAryA- 30 For Personal & Private Use Only

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80 nyAyAvatAraH, 29 vedyate, yathA rUpaM svottarakSaNaM svAvagAhijJAnAdikaM ca yugapajjanayati / yadi caikakSaNavartinaH sAmagrIbhedena bhedamanubhavata eva bhinnadezanAnAkAryakAritA, tathA sati nityapakSoditaM dUSaNaM svamastakopanipAti syAt, tasyApi tathaiva bhinnakAlakAryanirvartane'pi bhedAbhAvaprasaGgAt / tathA pratibhAsabhedena kSaNakSayirUpAdisvalakSaNatvAbhyupagamazcaivaM ninibandhanaH syAt, kauTasthyamAbibhrato'pi dravyasyAparAparakAraNakalApAntargatatayA navapurANAdiparyAyarUparasagandhasparzAvabhAsalakSaNakArya saMpAdanAvirodhaprasakteH I kiM cAyamekaM svAvayavavyApinaM kAlAntarasaMcariSNumAkAraM sAkSAllakSayan kSaNakSayiparamANulakSaNAni svalakSafift vyAcakSIta nAnyathA, yathAMkUtaM tadavabhAsasya svapnAntare'pyanupalakSaNAt, 10 lakSitasya cAlakSitavyatirekanirAkaraNatastAdAtmyaM kathayan svagirAnekAntAvabhAsaM samarthayate / tathA hi- alakSitaparamANupArimANDalyapratikSaNavivartamapi svalakSaNaM sthirasthUrAdyAtmanA darzayati svarUpam, anyathA suSuptaM jagadAsajyeta, tadaprakAzane pramANAntarasyApyatyantavilakSaNasvalakSaNA vedakasyApravRttiprasaGgAt / 5 zasthitArthasArthasamarpitAkAroparaktamekamAkArabhede'pyanyathA tathAntaHsaMvedanamarthasvarUpApekSayA bahirmukhAntarmukhasavikalpAvikalpabhrAntAbhrAntA15 dipratibhAsamekamabhyupayataH kathamanekAntAvabhAso'siddhaH syAt / tathA nAnAdeyugapatprakAzamAnasitAsitAdyartha vyavasthityanupapatteH saMvedanamanumanyamAnaH kathaM bhinnasamayabhAvi harSaviSAdAdyaneka vivartavazAt tadabhedamAtyantikamabhidadhIta, abhinnayogakSema-, tvAt / yugapadbhAvinAM saMvidantarniviSTAkArANAmekatvaM na harSAdInAm, tadviparyayAditi cenna, tatsAmarthyavyavasthApyArthAbhedaprasaGgAt, tadekatayA sitapItAdiSu jJAnasya bodharUpeNaivAviziSTatvAt / tadevaM bahirantazcaikAnekarUpatve pramANataH sthite svalakSaNasyAnyathA svAbhyupetadarzanavyavasthAyogAd nArthavAdyanekAntaprakAzaM pratikSeptumarhati // 20 25 30 tathorarIkRtayogAcAramatamapi balAdanekAntaprakAzarajjurAveSTayati, ekasyApi jJAnasyAnekavedyavedakAkAratayA prathanopagateH / ekayogakSematvAt tadaikyamiti cenna, yugapadudayapralayavatAM sahavedinAM sakalasaMtAnAnAmekatvaprasaGgAt / saMvRtirdAzitatvAdanekatvasya na tena svasaMvedanasAkSAtkRtapAramArthikakatvakSatiriti cenna, brahmavAdimatApratiSedhaprasakteH / yato'nAdyavidyAbalAdekamakramaM sacetanaM svasaMvedanasAkSAtkRtamapi brahmAnekaM kramavat cetanAcetanaM parokSAparokSaM lakSyate, bhavatparikalpitagrAhyagrAhakAkAravivikta saMvedanavaditi tenApi na For Personal & Private Use Only

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nyAyAvatAraH, 29 durupapAdam / astu cAyamanekAntAvabhAso bhrAntastathApi saMvedanasyAdvayatA na lakSyate, tallakSaNe sakalAsumatAmadhunaiva muktatAvApteH, lakSyate ca tatkathaMcit, itarathA suSuptadazAvat sarvavyavahArocchedaprasaGgAt, ityekasyApi saMvedanasya lakSitAlakSitatvenAnekAntapratibhAso duHzako'pahnotumiti jJAnavAdyapyasya hetorasiddhatAvirbhAvanaM prati tUSNImAsIt // zUnyavAdinaH samastAbhAvAdasiddho'nekAntaprakAza iti cenna, tasyApi pramANaprameyAbhAvena sarvAbhAvAvedanaM samasti, anyathApramANakaM savaM sarvatra vidyate iti parasyApi vadato na vadanabhaGgaH syAt, tadabhyupagame'bhyupagamakSatiH / tayozca darzitavadanekAntaprakAza iti nAsiddho hetuH / marumarIcikAnicayacumbini saMvedane jalollekhe'pi tadgocaratvAbhyupagamAbhAvAdanaikAntiko'yamiti mA zaGkiSThAH, tasya bhrAntatvAt, abhrAntaH prakAzo hi tadabhyupagatihetuH / athAyamapi itaretaravinirluThitaparamANukSaNakSayibodhena bAdhyamAnatvAt bhrAnta ityAcakSIthAH, tadayuktam, yatastadbodhaH kimupalabdhimAtraM yadvA nirNayo vA / yadyAdyaH kalpaH, tadAnumAnaM vizIryeta, nirgocaratvAt, prAthamakalpikenaiva nirvikalpakaviviktadarzanena virodhabhIrutayA sarvathA vastugrahaNAbhyupagamAt, pramANakalite ca mAnAntaravaiyarthyAdanavasthAprApteH / atha dvitIyaH, tathA sati sarvaM nirvikalpakamapramANatAmaznuvIta / na ca nirNayo'nekAntaprakAzaM bAdhate, api tu samarthayate, bahirantazca tathaiva tadvijRmbhaNAt / atha sarvathA vastugrahaNe'pi nirvikalpakaM yatrAMze pAzcAtyaM vyavahArakArivyavasAyamupajanayati, tatraiva pramANatAmAskandati nAnyatreti manyethAH, tathA sati yadanantaramarthakriyA- 20 samarthArthaprArthanayA puruSaH pravartate sa eva nirNayaH prAmANyaM svIkuryAna nirvikalpa - kam, tajjanakatve'pi saMnikarSAdivadityAsajyeta / nirvikalpakamanadhigatArthAdhigantRtvAt pramANaM na vyavasitiH tadvikalpatvAditi cena, anumiterapi tadvadaprAmANyaprasaGgAt / na ca viparItAkAranirAkaraNaca turatayAnumitivizeSavatI, nirNIterapi tadapanodadakSatvAdasamAropaviSaye'pravRtteH / trirUpa- 25 liGgajatayA vizeSo'numitermAnatAsAdhaka iti cet, sAkSAdanubhavAdutpAdastarhi nirNItermahAparAdha iti bhavato bAlatAmIkSAmahe / kiM ca yathA nirvikalpaka - malakSitaM sakalavyAvRttasvalakSaNagrahaNapravaNamapi katicidaMzaviSayaM vikalpamutthApayati, tathArtha evendriyAlokAdisaMnikRSTatayA katicinnijAMzaviSayaM sAkSAd vizadavikalpaM janayediti kimajAgalastanakalpanirvikalpakalpanayA / 30 81 For Personal & Private Use Only 5 10 15

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nyAyAvatAraH, 29 15 tAvantoM'zA bahirarthe virudhyante iti cet, pATavApATavAdayo darzane'pyekasmin na virudhyante iti kiM rAjJAmAjJA / tasmAnna kSaNakSayiparamANulakSaNasvalakSaNalakSakaM kvacit kadAciddarzanaM lakSayanti, bhavanto'pi kevalaM svadarzanAnaraktAntaHkaraNatayA na tadasattA pratipadyante / svAMzavyApinaM kAlAntarAnuyAyinamekaM bahirantazcArtha bodhaM ca prakAzayan prathamAno nirNayaH na punanirmUlakaH kuyuktivikalpairbAdhyate iti na bhrAntaH / ki cAsya bhrAntatAM kathayan sarvapramANaprameyavyavasthAmunmUlayati / tathA hi-yatsattvabodharUpatvasukhatvAdiSu pramANaM tadeva kSaNakSayitvasvargaprApaNazaktiyuktatvAdiSu apramANam, tathA yadvastu nolacaturasrordhvatAdirUpatayA prameyaM tadeva madhyabhAgakSaNavivartAdinA10 prameyam, tathA yad bahirarthApekSayA savikalpakaM svapnAdidarzanaM vA bhrAntaM tadeva svarUpApekSayAbhrAntam, tathA yagnizIthinInAthadvayAdikaM dvitve'lokaM tadapi dhavalatAniyatadezacAritAdAvanalIkamiti nirNayaH / yadi tu virodhAd bibhyaddhirbhavadbhirayamapahnayate, kimaparamaikAntikaM pramANaM prameyaM corarIkRtya svAkRtaM pratiSThApayeyuriti sakautukaM nazcetaH / atha jJAnavAdI advaitaprakAzamalakSitamabhyupetya tena bAhavidhyaM dadhAno bodho bAdhyamAnatvAd bhrAnta ityabhidadhyAt, tadayuktam, dRSTahAnyadRSTaparikalpanAprasaGgAt, alakSitanirvikalpadarzanasya ca prAgeva pratikSiptatvAt / atha yuktirbodhasya vaividhyaM bAdheta, tathA hi-bhrAntAbhrAntasaMvedanavivekasya kartumazakyatvAt, saMvinmAtrasya tu sarvatrAvyabhicAritvAd advayaM saMvedanaM viviktayuktyA prakAzamAnamanAdikAlA20 lInavAsanAsamupajanitasaMvRtidarzitasattAkaM sitAsitAdivividhapratibhAsaM nirA kurute / atra pratividadhmahe-kimayamanekAkAro bodho'dvayasaMvedanAd vyatyaraikSId vA na vA, kiM cAto yadi vyabhatsIt, kathamadRSTatatkAryatve vyatirikto'yaM tadadvayasaMvedanamanumApayet / avyatirekapakSe punaranekaH san ekasaMvedanatAdAtmyena prathamAnaH kathamadvaitaM noddalayet / atha saMvRtidarzitatvAdalokatayA asya 25 sitAsitAdyAkArabahirmukhakAluSyasya bodhena tAttvikena saha bhedAbhedavikalpAnu papattiriti brUSe, tathA sati paro bodhasyApAramArthikatvaM avidyAdarzitatvAt, arthasattAyAH punastattvarUpatA, sarvatrAvyabhicArAditi bruvANo dunivAraH syAt / jaDasya prakAzAyogAt saMvittiH satyA, nArtha iti cet, ekasyAne katAvabhAsAbhAvAdanekAntaH satyaH nAdvaitamiti pratijAnImahe / saMvRtyAdvaya30 syApi nAnApratibhAso'viruddha iti cet, anAdyavidyAbalAjjaDasyApi cetanatayA For Personal & Private Use Only

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nyAyAvatAraH, 29 83 prakAzo na viruddha iti parasyApi zaThottaraM nAtidurlabhaM bhavet / kiM ca nAnAkArakaluSitacaitanyasAmAnyasyAnyathAnupapattisAmarthyatastasya siddhatvAdadvayasaMvedanamasiddhaM sAdhayedayam, anyathA nirbandhanatayA sAdhanasyApravRtteH, tathA ca sthirasthUrAdyupalakSitArthAMzavazAd vizakalitaparamANukSaNakSayiparyAyatAdAtmyaM sAdhayantamanekAntavAdinaM na pratikSeptumarhati, yukterubhayatrApi tulyatvAt / 5 ki ca, yo'yaM sitapItAdyanekAkAranirNayo'sAvapi svasaMvedanApekSayAdvayarUpa iti bhavadabhiprAyaH, yathA cAnavasthAbhIrutayA sarva jJAnaM svaprakAzamabhyupetam, tathA sarvo nizcayaH svanizcAyako'bhyupagantavyaH, anyathA tatrApyanavasthAdoSo'nuSajyeta, nizcayAzca sarvathA svarUpaM nizcinuyuH, naikadezena, yato nizcayaryana nizcIyate rUpaM tatteSAM viSayaH kathamiti svayameva svavadhAya 10 pralapitam, tathA cAdvayasya kSaNakSayirUpasya tairgrahaNe viparItAropAbhAvAdAdita eva anutthAnaM saMsArasyeti yuktirikta evAmuktAbhimAnaH syAt / na caivam, bhavabhAvasya pratiprANiprasiddhatvAt / tannAyamitaretarAvini ThitadravyaparyAyaprakAzo bhrAntaH, tadviparItArthopasthApakapramANAntarAbhAvAditi sthitam / yadA tu zUnyavAdI nirAlambanAH sarve pratyayAH pratyayatvAt svapnapratyayavaditi 15 parAbhiprAyapravRttAnumAnabalAd bhrAntatAmasya kathayet, tadA taM prati sAlambanAH sarve pratyayAH pratyayatvAt jAgrahazApratyayavaditi viparItAnumAnamupaDhaukanIyam / sa yadi dRSTAntasya sAdhyavikalatAmaddhAvayeta, tadA taddaSTAnte'pi sA drshniiyaa| yadi punarasau svapnapratyayasya nirAlambanatvaM bhavadbhirabhipretamiti vilapannAsituM na dadyAt, tadA sa vikalpataH paryanuyojyaH-asmadabhyupagamaH pramANaM bhavato'- 20 pramANaM vA; pramANaM cet, yathA tabalAd dRSTAntasamarthanaM tathA jAgratpratyayagocarArthasamarthanamapi kiM na kuruSe, ko'yamardhajaratIyanyAyaH / athApramANam, evaM sati svapnapratyayanirAlambanatAsAdhakaM pramANAntaraM mRgaNIyam, kimanena kuzakAzAvalambanena / tatrApi pramANAntare vikalpayugalamamalamavatarati, tat kiM nirAlambanam, sAlambanaM vA; nirAlambanaM cet, nAnyapratyayasya nirAla- 25 mbanatAM gadituM paTiSTha, nirgocaratvAt / atha sAlambanam, hanta hato'si, nirAlambanAH sarve pratyayA iti pratijJAtakSateH, anenaiva vyabhicArAditi zaThaH pratizaThAcaraNena nirloThanIyaH / tannAsyAnakAntikatvam / viruddhatAzaGkA punaIrApAstaprasaraiva, pramANaprakAzite'rthe sarvavAdinAM tathAbhyupagamAvigAnAditi / anena saMzayavirodhAnavasthAvaiyadhikaraNyAsaMbhavAdidUSaNAni nirmUlakamithyA- 30 For Personal & Private Use Only

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nyAyAvatAraH, 29 vikalpotthApitAni pratibhAsamudgaranipAtanirdalitamastakatvAnna jIvitumutsahante iti / tasmAdasiddhatAdidoSAdinA kRto'yaM tathApratibhAsalakSaNo heturanekAntagocaratAM pramANasya parAnabhyupagamayati, ityalaM vistareNa / tasmAttasyaiva tatra pratibhAsanAt sarvasaMvidAmanekAntAtmakaM vastu gocara iti sthitam // ___ayaM ca yathAvasthitapramANavyApAraparyAlocakapramAtrabhiprAyeNa pramANagocaro darzitaH / nayastahi kiMbhUtaM manyate iti vacanAvakAze satyAha - 'eka' ityAdi / anantadharmAdhyAsitaM vastu svAbhipretakadharmaviziSTaM nayati prApayati saMvedanamArohayatIti nayaH, pramANapravRtteruttarakAlabhAvI parAmarza ityarthaH / tasya viSayo gocaro'bhimataH abhipretaikadezenAnityatvAdidharmalakSaNena viziSTaH pararUpebhyo vyavacchinna ityarthaH / arthaH prameyarUpaH, pramANamevaMvidhamevArtha gRhNAti-iti svAkRtena tena vyavasthApanAditi / atha cApramANaviSayAM lakSaNasaMkhyAgocaraphalarUpAM caturvidhAM vipratipatti nirAkRtya atraiva nayagocaraM nirUpayannAha-eketyAdi / nanu cAdivAkyataH pramANavyutpAdanamAtraM pratijJAtaM tat kimayamaprastuto'tra nayagocaraHpratipAdyate iti / satyam, evaM manyate-na 15 nayaH pramANAdatyantaM dUrayAyI, kiM tahi tadaMzabhUta eva, nayasamudAyasaMpAdyatvAt pramANasya, atastadvayutpAdanapratijJAte'sAvapi tanmadhyapatitastadgrahaNena gRhyate iti nyAyAda gahIta eva, tannAyamaprastuta iti / atrApi padArthaH sa eva, kevalaM vAkyArthabhedaH / tathA hi-ihavaM ghaTanA / nayasya viSaya ekadezaviziSTo'rtho mato nItividAmiti / nanu ca yadi nayasya pramANAntaHpAtitve'pi pRthag gocaraH pratipAdyate, tataH pramANavadetadviSamA lakSaNAdivipratipattirapi nirAkartavyA / satyam, ki tu na pareSAM nayavyavahAraH prasiddhaH, ato dharmiNo'bhAvAt tadgocarA vipratipattirnAstyeva / na ca te tena tattvaM pratipAdanIyAH, tattvapratipAdane pramANasyaiva vyApArAt, nayasya punarekadezaniSThatvena tatpratipAdanasAmarthya vikalatvAt, ata evAcAryasya na tallakSaNAdisvarUpakathane'pi mahAnAdaraH / gocaraM punarheyapakSe kAkvA prakSipana sAkSAt pratipAdayati-mA bhUt svadarzanAntaHpAtinAM mandabuddhInAM pramANapratipanne'pyanekAntAtmake vastunyekadezasamarthanAbhinivezalakSaNaH kadAgraha iti / athavA svadarzanAntaHpAtinaH prati anenaiva gocarakathanenopalakSaNatvAllakSaNAdInyapi lakSayati / tatra pramANapratipannArthaMkadezaparAmarzo naya iti lakSaNam, sarvanayavizeSAnuyAyitvAtpara30 rUpavyAvartanakSamatvAccAsya / saMkhyayA punaranantA iti, anantadharmatvAdvastunaH, 25 For Personal & Private Use Only

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nyAyAvatAraH, 29 tadekadezadharmaparyAyAvasitAbhiprAyANAM ca nayatvAt, tathApi ciraMtanAcAryaiH sarvasaMgrAhisattAbhiprAya parikalpanAdvAreNa sapta nayAH pratipAditAH / tadyathAnaMgamasaMgrahavyavahArarju sUtrazabdasamabhirUDhaivaMbhUtA nayAH iti / ato'smAbhirapi te eva varNyante / kathamete sarvAbhiprAyasaMgrAhakAH iti cet, ucyate / abhiprAyastAvadarthadvAreNa zabdadvAreNa vA pravarteta, gatyantarAbhAvAt, arthazca sAmAnyarUpo vizeSarUpo vA, zabdo'pi rUDhito vyutpattitazca, vyutpattirapi sAmAnyanimatprayuktA tatkAlabhAvinimittaprayuktA vA syAt / tatra ye kecanArthanirUpaNapravaNAH pramAtrabhiprAyAste sarve'pyAdye nayacatuSTaye'ntarbhavanti, tatrApi ye parasparavizakalitau sAmAnyavizeSAvicchanti tatsamudAyarUpo naigamaH / ye punaH kevalaM sAmAnyaM vAJchanti tatsamUhasaMpAdyaH saMgrahaH / ye punaranapekSitazAstrIyasAmAnyavizeSaM lokavyavahAramavatarantaM ghaTAdikaM padArthamabhipreyanti tanicayajanyo vyavahAraH / ye saugatAstu kSaNakSayiNaH paramANulakSaNA vizeSAH satyA iti manyante, tatsaMghAtaghaTita RjusUtra iti / tathA ye mImAMsakAH rUDhitaH zabdAnAM pravRtti vAJchanti tannivahasAdhyaH zabda iti / ye tu vyutpattito dhvanInAM pravRttiM vAJchanti nAnyathA, taddvArajanyaH samabhirUDha iti / ye tu vartamAnakAlabhAvivyutpattinimittamadhikRtya zabdAH pravartante nAnyatheti manyante, tatsaMghaTitaH khalvevaMbhUta iti / tadevaM na sa kazcana vikalpo'sti vastugocaro yo'tra nayasaptake nAntaryAtIti sarvAbhiprAyasaMgrAhakA ete iti sthitam / sAMpratameSAmeva pratyekaM matamupavarNayAmaH - tatra gamanaM gamaH pariccheda ityarthaH, nizcito gamaH nigama: viviktavastugrahaNaM, sa eva prajJAderAkRtigaNatayA 20 svArthikANpratyayavidhAnAd naigamaH / yadi vA, nigamyante niyataM paricchidyante iti nigamA: arthAsteSu bhavo'bhiprAyo niyataparicchedarUpaH sa naigama iti / ayaM hi sattAlakSaNaM mahAsAmAnyamavAntarasAmAnyAni ca dravyatvaguNatvakarmatvAdIni tathAntyAn vizeSAn sakalAsAdhAraNarUpalakSaNAnavAntaravizeSAMzcApekSayA pararUpavyAvartanakSamAn sAmAnyAdatyantavinirluThitasvarUpAnabhipraiti / tathA hi 25 kila - saMviniSThAH padArthavyavasthitayaH, na ca sAmAnyagrAhiNi vijJAne vizeSAvabhAso'sti, anuvartamAnaikAkAraparAmarzena tadgrahaNAd, anyathA sAmAnyagrAhakatvAyogAt nApi vizeSagrahaNadakSe saMvedane sAmAnyaM cakAsti, viziSTa - dezadazAvacchinnapadArtha grAhitayA tatpravRtteH, anyathA vizeSasaMvedanatvAyogAt / na caitau parasparavibhinnAvapi pratibhAsamAnau sAmAnyavizeSau kathaMcinmizrayituM 30 85 For Personal & Private Use Only 5 10 15

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86 nyAyAvatAraH, 29 yuktau, atiprasaGgAt, vibhinnapratibhAsinAmapi nikhilArthAtmanAmaikyaprApteH / evaM ca pramANayati-parasparavizliSTau sAmAnyavizeSau, pArthakyenopalabdhaH, iha yadyat pArthakyenopalabhyate tattat parasparavizliSTaM dravyam, tadyathA devadattayajJadattAviti, pArthakyena copalabhyate sAmAnyavizeSau, ataH parasparavibhinnAviti / na sAmAnyAt pRthagvizeSopalambha iti cet, kathaM tarhi tasyopalambha iti vAcyam, sAmAnyavyAptasyeti cet, na tahi sa vizeSopalambhaH, sAmAnyasyApi tena grahaNAt, tatazca tena bodhena viviktavizeSagrahaNAbhAvAt tadvAcakaM dhvani tatsAdhyaM ca vyavahAraM na pravartayet pramAtA, na caitadasti, vizeSAbhi dhAnavyavahArayoH pravRttidarzanAta, tasmAdvizeSamabhilaSatA tatra ca vyavahAraM 10 pravartayatA tadgrAhako bodho vivikto'bhyupagantavyaH / tathA sAmAnyamapi viviktAkAratayA svagrAhiNi jJAne yadi na prakAzeta, tadA tadgocarAbhimatasaMvedanena vizeSasyApyAkalanAta sAmAnyAbhidhAnavyavahArayoH pravatterucchedastathaiva vaktavyaH, viviktasAmAnyagrAhibodhamUlakatvAttayoH, tadaniSTau tayorapya bhAvApatteH / na ca sAmAnyaM vizeSaM vA tiraskRtya kevalasya vizeSasya 15 sAmAnyasya vAbhyupagamaH kartuM yuktaH, dvayorapi svagrAhijJAne pratibhAsamAna tayA vizeSAbhAvAt / tasmAdetau dvAvapItaretaravizakalitAvaGgIkaraNAr2yA viti naigamaH // ____ adhunA saMgrahAbhiprAyo varNyate / tatra saMgRhNAti azeSavizeSatirodhAna dvAreNa sAmAnyarUpatayA jagadAdatte iti saMgrahaH / ayaM hi manyate-bhAvalakSaNa20 sAmAnyAd vyatiricyamAnamUrtayo vA vizeSAH parikalpyarana, avyatiricyamAna mUrtayo vA, gatyantarAbhAvAt / tatra yadyAdyaH pakSaH, tadA niHsvabhAvatAMte svIkuryuH, bhAvavyatirekitvAt, gaganakusumAdivat / atha dvitIyaH kalpaH, tahi bhAvamAtramApadyante / tathA hi-bhAvamAtraM vizeSAH / tadavyatiriktatvAda, iha yadyato'vyatiriktaM tattadeva bhavati, tadyathA bhAvasyaiva svarUpam, avyatirekiNazca vizeSAH, atastadrUpA eva / nanu ca yadi bhAvamAtrameva tattvaM tadA tasya sarvatrAvizeSAd ya ete pratiprANi prasiddhAH stambhebhakumbhAmbhoruhAdiviziSTavastusAdhyA vyavahAriNaste sarve'pi pralayamAporana,ato vizeSA api viviktvyvhaarhetvo'bhyupgntvyaaH| naitadasti, vyavahArasyApyanAdyavidyAbalapravartitatvAta, tena pAramArthikapramANa pratiSThitatattvapratibandhAbhAvAt / kiM ca vizeSAgraho vizeSeNa tyAjyaH, vizeSa30 vyavasthApakapramANAbhAvAt / tathA hi-bhedarUpA vizeSAH, na ca kiMcitpramANaM 25 For Personal & Private Use Only

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nyAyAvatAraH, 29 87 bhedamavagAhate, pratyakSaM hi tAvaddhAvasaMpAditasattAkaM tameva sAkSAtkartuM yuktaM nAbhAvam, tasya sakalazaktiviraharUpatayA tadutpAdane vyApArAbhAvAt, anutpAdakasya ca sAkSAtkaraNe sarvasAkSAtkaraNaprasaGgAt, tathA ca vizeSAbhAvAt . sarvo draSTA sarvadarzI syAt, aniSTaM caitad bhavatAma, tasmAd bhAvagrAhakameva tadeSTavyam / sa ca bhAvaH sarvatrAviziSTa iti tathaiva tena grAhyaH, taduttarakAla- 5 bhAvI punarvikalpo 'ghaTo'yaM paTAdirna bhavati' ityevamAkAro vyavahAraM racayan avidyAmUlatvAnna pramANam, tanna pratyakSAdvizeSAvagatiH / nApyanumAnAdeH, pratyakSamUlakatvAccheSapramANavargasya, tasmAt sAmAnyameva paramArtho na vizeSA iti saMgrahaH // sAMprataM vyavahAramatamucyate-tatra vyavaharaNaM vyavahriyate vAnena laukika- 10 rabhiprAyeNeti vyavahAraH / ayaM tu manyate-yathAlokagrAhameva vastvastu, kimanayAdRSTAvyavahriyamANavastuparikalpanakaSTapiSTikayA / yadeva ca lokavyavahArapathamavatarati tasyAnugrAhakaM pramANamupalabhyate, netarasya, na hi sAmAnyamanAdinidhanamekaM saMgrahAbhimataM pramANabhUmiH, tathAnubhavAbhAvAt, sarvasya sarvadarzitvaprasaGgAcca / nApi vizeSAH paramANulakSaNAH kSaNakSayiNaH pramANagocaraH, tathA 15 pravRtterabhAvAt / tasmAdidameva nikhilalokAbAdhitaM pramANaprasiddhaM kiyatkAlabhAvisthUratAmAbibhrANamudakAharaNAdyarthakriyAnivartanakSamaM ghaTAdikaM ca vasturUpaM pAramArthikamastu, pUrvottarakAlabhAvitatparyAyaparyAlocanA punarajyAyasI, tatra pramANaprasarAbhAvAt, pramANamantareNa ca vicArasya kartumazakyatvAt, avastutvAcca teSAM kiM tadgocaraparyAlocanena / tathA hi-pUrvottarakAlabhAvino dravyavivartAH 20 kSaNakSayiparamANulakSaNA vA vizeSA na kaMcana lokavyavahAramuparacayanti, tanna te vasturUpAH, lokavyavahAropayoginAmeva vastutvAt iti vyavahAraH // sAMprataM RjusUtrAbhiprAyaH kathyate tatra RjupraguNamakuTilamatItAnAgata* vakraparityAgAdvartamAnakSaNavivarti vastuno rUpaM sUtrayati niSTaGkitaM darzayatIti RjusUtraH / tathA hi-asyAbhiprAyaH / atItasya vinaSTatvAt anAgatasyA- 25 labdhAtmalAbhatvAt kharaviSANAdibhyo'viziSyamANatayA sakalazaktiviraharUpatvAnnArthakriyAnirvartanakSamatvam, arthakriyAkSamaM ca vastu, tadabhAvAnna tayorvastutvamiti, vartamAnakSaNAliGgitaM ca punarvasturUpaM samastArthakriyAsu vyApriyate iti tadeva pAramArthikam / tadapi ca niraMzamabhyupagantavyam, aMzavyApteryuktiriktatvAda, ekasyAnekasvabhAvatAmantareNAnekasvAvayavavyApanAyogAt / aneka- 30 For Personal & Private Use Only

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88 nyAyAvatAraH, 29 svabhAvatavAstviti cenna, virodhAghrAtatvAt / tathA hi-yadyekaH svabhAvaH kathamanekaH, anekazcet kathamekaH / ekAnekayoH parasparaparihAreNAvasthAnAt, tasmAt svarUpanimagnAH paramANava eva parasparopasarpaNadvAreNa kathaMcinnicayarUpatAmApannA nikhilakAryeSu vyApArabhAja iti te eva svalakSaNam, na sthUratAM dhArayatpAramArthikamiti / kiM ca pramANato'rthavyavasthA, na ca pramANaM dezakAlavyAptigrahaNe kiMcana pravartate, sarvapramANAnAM vartamAnaprakAzarUpatvAt / tathA hi-pratyakSaM tAvadrUpAlokamanaskAracakSurlakSaNakAraNacatuSTayAllabdhasattAkaM vartamAnakSaNe eva prakAzate, atItavaya'tkSaNayorasaMnihitatvAta, tatazca tat tatkAlasaMbaddhameva vastuno rUpaM sAkSAtkartuM kSamate, na pUrvamaparaMvA, asNnidhaanaadev| 10 yadi punarvinaSTamapi pUrvakSaNavartirUpamAkalayet, tadA vinaSTatvAvizeSAnnira vadhiH kSaNaparaMparA tatra pratIyeta, tathA ca sati saMkalikayA anAdijanmaparaMparAgrAhi pratyakSamanuSajyeta, evamanAgatakSaNagrahaNe'pi yojyam, aniSTaM caitat, tasmAt tadvArtamAnikakSaNagrahaNadakSamevetyabhyupagantavyam / nanu ca yadi kSaNa bhaGgaratAmarthAtmanAmadhyakSameva lokayati, tadA nIlateva pratibhAsamAnA sA 15 vipratipattigocaraM na yAyAditi tadviSayo laukikAnAM vyavahAraH pravarteta, na caitadasti, sthiratAdvAreNa vyavahArapravRtteriti / atra pratividhIyate-sAkSAkurvANA api kSaNavinazvaratAM sadRzAparAparotpattivipralabdhabuddhayo mandA nAdhyavasyanti, anAdikAlaprarUDhavAsanAprabodhasamupajanitamithyAvikalpasAma rthyAcca viparyastasthiratAvyavahAraM pravartayanti, tannAyamadhyakSasyAparAdhaH, api 20 tu pramAtRNAmeva / tathA hi-ghanAkAro'pi pratyakSapRSThabhAvimithyAvikalpa saMdarzita eva, viviktadarzane tatpratibhAsAyogAt, karacaraNazirogrIvAdayo hyavayavAH parasparavibhaktA eva tatra pratibhAnti, na vyApyAkAraH, na ca te'pi svAMzavyApinaH pratibhAnti, tadavayavAnAmapItaretaravizakalitarUpANAM prati bhAsatA tAvat yAvatparamANava eva prathante, vyApirUpasya vicArAkSamatvAdi25 tyuktaprAyam / nApyanumAnAsthirasthUravastusiddhiH, pratyakSaparigRhItaM hi saMbandha mAsAdyAnumAnaM pravartate, yadA ca tatkSaNabhaGguraviviktAMzagrahaNacAturyamAbibhrad darzitaM tadAnumAnamapi tatpratibandhamUlakaM tadgocarameva pAraMparyeNa pratiSThApayati, svapratibhAsino rUpasyAlIkatayA tatpratiSThApanadvAreNaiva tasya prAmANyAt / nanu ca smaraNapratyabhijJAnAdIni sthirasthUravastuvyatirekeNa nopapadyante, pUrva30 madRSTe tadabhAvAt, puruSAdyavayavinAM smaraNAtpratyabhijJAnAcca / naitadasti, For Personal & Private Use Only

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nyAyAvatAraH, 29 teSAmalIkavAsanAprabodhotthApittatvena prAmANyAyogAt / kiM ca, tAnyapi svayaM vartamAnakSaNe eva prakAzante, viplavavazAttu svarUpameva vAsanAsaMpAditAtItArtharUpatayA vyavasyanti, ghanAkAraM ca tasyAsantamadhyAropayanti, tanna tebhyo'pi vyApivastusiddhiH / tasmAd vyApini rUpe pramANAnavatArAt parasparavizliSTAH paramANava eva paramArthata iti RjusUtraH // tadidamarthasvarUpanirUpaNanipuNAnAM nayAnAM matamupavarNitam, adhunA zabdavicAracaturANAmupavarNyate tatra trayANAmapi zabdAdInAmidaM sAdhAraNAkRtam, yaduta zabda eva paramArtho nArthaH, tasya tadavyatiriktatvAt / pArthakyena vastutvasiddheH kathamavyatireka iti cet, pramANAditi brUmaH / tathA hi-na vyatirikto'rthaH zabdAt, tatpratItau tasya pratIyamAnatvAt, iha yatpratItau yatpratIyate 10 tat tato'vyatiriktaM bhavati, tadyathA zabde pratIyamAne tasyaiva svarUpam, pratIyate ca zabde pratIyamAne'rthaH, ato'sau tato'vyatirikta iti / atha agRhItasaMketasya ghaTazabdazravaNe'pi ghaTapratIterabhAvAd vyatirikta iti cet, evaM tarhi viSasya mAraNAtmakatvaM tadajJasya na pratibhAtIti tattato vyatiriktamApadyeta, na caitadasti, tadavyatirekAvizeSeNa guDakhaNDavadviSasyApyamArakatvApatteH, saMbandhasya ca vyati- 15 riktena saha prAgevApAstatvAt, tanna abudhapramAtRdoSeNa vastuno'nyathAtvam, anyathAndho rUpaM nekSate iti tadabhAvo'pi pratipattavya iti / ye nirabhidhAnA vartante'rthAsteSAM zabdAtpArthakyena vastutvasiddhiriti cenna, nirabhidhAnArthAbhAvAt, kevalaM kecit vizeSazabdaiH saMkIrtyante, kecit sAmAnyadhvanibhirityetAvAn vizeSaH syAt / yadi vA sakalArthavAcakA vizeSadhvanayo na santIti nAstyatra 20 pramANam / tatazca sarve'rthA vidyamAnasvavAcakAH, arthatvAt, ghaTArthavaditi pramANAt sarveSAM svavAcakatvena pUrvoktayukteH zabdAdapArthakyasiddhiH / tasmAna paramArthato'rthaH zabdAdavyatirikto'sti, upacArataH puniikakarapAlocitaparamAthairvyavahriyate / asAvapyaupacArikaH zabdAtmako vArthaH pratikSaNabhaGguraH svIkartavyaH, varNAnAM kSaNadhvaMsitApratIteH, RjusUtrapratipAditayuktikalA- 25 pAcca // sAMpratameteSAmeva pratyekamabhiprAyaH kathyate tatra zabdo rUDhito yAvanto dhvanayaH kasmiMzcidarthe pravartante, yathA indrazakrapurandarAdayaH, teSAM sarveSAmapyekamarthamabhipreti kila pratItivazAt yathA zabdAvyatireko'rthasya pratipAdyate tathaiva tasyaikatvaM vA naikatvaM vA pratipAdanIyam, na candrazakrapurandarAdayaH paryAya- 30 For Personal & Private Use Only

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90 nyAyAvatAraH, 29 zabdA vibhinnArthavAcitayA kadAcana pratIyante, tebhyaH sarvadevaikAkAraparAmarzotpatteH, askhalaDhattitayA tathaiva vyavahAradarzanAt / tasmAdeka eva paryAyazabdAnAmartha iti zabdaH / zabdyate AhUyate'nenAbhiprAyeNArtha iti niruktAdekArthapratipAdakatAbhiprAyeNaiva paryAyadhvanInAM prayogAditi // sAMprataM samabhirUDhamatamupavarNyate tatra sam ekIbhAvenAbhirohati vyutpattinimittamAskandati zabdapravRttau yo'bhiprAyaH sa samabhirUDhaH / ayaM hi paryAyazabdAnAM prativibhaktamevArthamabhimanyate, tadyathA-indanAdindraH, paramaizvaryamindrazabdavAcyaM paramArthataH, tadvatyarthe punarupacArato pravartate, na vA kazcit tadvAn, sarvazabdAnAM parasparapravibhaktArthapratipAdakatayA AzrayAyibhAvena pravRttyasiddhaH / 10 evaM zakanAcchaRH, pUrdAraNAt puraMdara ityAdi bhinnArthatvaM sarvazabdAnAM darzayati, pramANayati ca-paryAyazabdA vibhinnArthAH, prativibhaktavyutpattinimittakatvAt, iha ye ye prativibhaktavyutpattinimittakAste te bhinnArthAH, yathA indraghaTapuruSAdizabdAH, vibhinnavyutpattinimittakAzca paryAyazabdA api, ato bhinnArthA iti / yatpunaravicAritapratItibalAdekArthAbhidhAyakatvaM pratipAdyate tadayuktam, ati15 prasaGgAt / tathA hi-yadi yuktiriktA pratItireva zaraNIkriyate, tadA tadA mandamandaprakAze davIyasi deze saMniviSTazarIravibhinnA api nimbakadambAzvatthakapitthAdaya ekatarvAkAratAmAbibhrANAH pratIyante iti ekatayaivAbhyupagantavyAH / na caitadasti, viviktatatsvarUpagrAhipratyanIkapratyayopanipAtabAdhitatvena pUrva pratIteH viviktAnAmeva teSAmabhyupagamAt, tannaikArthavAcino dhvanayaH santi, rUDhiH 20 punaravicAritatadarthAnAmiti samabhirUDhaH // sAMpratamevaMbhUtAbhiprAyaH pratipAdyate tatraivaMzabdaH prakAravacanaH, tatazcaivaM yathA vyutpAditaH taM prakAraM bhUtaH prApto yaH zabdaH sa evaMbhUtaH, tatsamarthanapradhAnAbhiprAyo'pyevaMbhUtaH, tadviSayatvAt, viSayazabdena ca viSayiNo'bhidhAnAt / ayaM hi yasminnarthe zabdo vyutpAdyate sa vyutpattinimittamartho yadaiva vivartate tadaiva 25 taM zabdaM pravartamAnamabhipreti, na sAmAnyena / yathA udakAdyAharaNavelAyAM yoSidAdimastakArUDho viziSTaceSTAvAneva ghaTo'bhidhIyate, na zeSaH, ghaTazabdavyutpattinimittazUnyatvAt, paTAdivaditi / atItAM bhAvinI vA ceSTAmadhikRtya sAmAnyenaivocyate iti cenna, tayovinaSTAnutpannatayA zazaviSANakalpatvAt / tathApi taddvAreNa zabdaH pravartate, sarvatra pravartayitavyaH, vizeSAbhAvAt / kiM ca 30 yadyatItavaya'cceSTApekSayA ghaTazabdo'ceSTAvatyapi prayujyeta, kapAlamRtpiNDA For Personal & Private Use Only

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nyAyAvatAraH, 29 91 dAvapi tatpravartanaM dunivAraM syAt, vizeSAbhAvAt, tasmAd yatra kSaNe vyutpattinimittamavikalamasti tasminneva so'rthastacchabdena vAcya ityevaMbhUtaH / tadevamanekadharmaparItArthagrAhikA buddhiH pramANam, taddvArAyAtaH punarekadharmaniSThArthasamarthanapravaNaH parAmarzaH zeSadharmasvIkAratiraskAraparihAradvAreNa vartamAno nyH| sa ca dharmANAmAnantyAdanantabhedaH, tathApi sarvasaMgrAhakAbhiprAyaparikalpana- 5 mukhenaiva saptabhedo darzitaH / ayameva ca svAbhipretadharmAvadhAraNAtmakatayA zeSadharmatiraskAradvAreNa pravartamAnaH parAmarzo durnysNjnyaamshnute| tadbalaprabhAvitasattAkA hi khalvete parapravAdAH / tathA hi-gamanayadarzanAnusAriNau naiyaayikvaishessiko| saMgrahAbhiprAyapravRttAH sarve'pyadvaitavAdAH, sAMkhyadarzanaM ca / vyavahAranayAnupAti prAyazcArvAkadarzanam / RjusUtrAkUtapravRttabuddhayastAthAgatAH / zabdAdinaya- 10 matAvalambino vaiyAkaraNAdaya iti / athetthamabhidadhIthAH yathA-kathamete'vadhAraNadvAreNa svakamarthaM samarthayantastadviparItaM nirAkurvANA durnayatAM pratipadyante iti, atrocyate evaM pravRttau nirgocaratvAt, nirgocarasya nayatvAyogAt / tathA hi-nayati kenacidaMzena viziSTamathaM prApayati yo'bhiprAyaH sa nayaH, svAbhipretadharmAt zeSadharmapratikSepadvAreNa tu pravRttau na kiMcana nayati, ekadharmA- 15 liGgitasya vastuno'saMbhavAt, bahirantazcAnekadharmaparikaritasvabhAvasya tasya pratibhAsAt, tadapahnavakAriNAM kadabhiprAyANAM pratibhAsabAdhitatvenAlIkatvAt / tathA hi yaH tAvannaigamanayaH parasparavizliSTau sAmAnyavizeSau pratyapIpadat, tadayuktam, tayostathA kadAcana pratibhAsAbhAvAt / yaccoktam-anuvartamAnaikAkAraparAmarzagrAhya sAmAnyaM yatra na tatra vizeSapratibhAsaH, yatra ca viziSTa- 20 dezadazAvacchinnabodhanirgrAhyo vizeSo na tatra sAmAnyAvagatiH, tadvacanamAtrameva, dhavakhadirapalAzAdisamastavizeSApasaraNe vRkSatvAdisAmAnyapratibhAsAbhAvAt / dUrAdvizeSAgrahaNe'pi kevalaM taccakAstIti cet, tatrApyabhyantarIbhUtavizeSapratibhAsAt / tadvirahe zazaviSANarUpatvAt / evaM vizeSA api na sAmAnyAdatyantavyatirekiNaH pratibhAnti, tannimagnAnAmeva teSAM grahaNAt, itarathA sattAto'ti- 25 ricyamAnA bhAvA niHsvabhAvatAmAtmasAtkurvanti / tathA vRkSatvAdisAmAnyebhyo'pi bhedino vRkSAdayo na syuH, tadabhedanibandhanatvAt tatsvarUpasthiteH, tasmAttadeva saMvedanamupasarjanIkRtavaiSamyaM pradhAnIkRtakAkAraM sAmAnyaM gRhNAti ityucyate, nyakkRtasamatvamutkalitanAnAtvaM punarvizeSagrAhIti, samatvanAnAtvayoH kathaMcid bhedAbhedinoH parasparaM sarvArtheSu bhAvAt, tadabhAve tathAvidhapratibhAsA- 30 For Personal & Private Use Only

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92 nupapatteH / etena yadavAdi 'na caitau vibhinnAvapi pratibhAsamAnau sAmAnyavizeSau kathaMcid mizrayituM yuktAvityAdi' tadapAstamavagantavyam, vibhinnayoH pratibhAsAbhAvAt, vyavahAro'pi sarvapradhAnopasarjanadvAreNa kathaMciditaretarAvinirluThitasAmAnyavizeSasAdhya eva / na hi sAmAnyaM dohavAhAdikriyAyAmupayujyate, vizeSANAmeva tatropayogAt; nApi vizeSA eva tatkAriNaH, gotvazUnyAnAM teSAM vRkSAdyaviziSTatayA tatkaraNasAmarthyAbhAvAt / kiM ca atyantavyatireke sAmAnyavizeSayoH 'vRkSaM chinddhi' iti coditaH kimiti tadvizeSe palAzAdau chedaM vidhatte / tatra tasya samavAyAditi cenna / samavAyagrAhakapramANAbhAvAt bhAve'pi vizliSTayorabhedabuddhayutpAdanAkSamatvAt, tasyApi 10 vyatiriktatayA padArthAntarAvizeSAt nityatvaikatvasarvagatatvAdibhizca sarvatra tatkaraNaprasaGgAt / yatpunaravAdI: 'yaduta yadi sAmAnyaM vizeSaniSTham, vizeSo vA sAmAnyavyAptaH samupalabhyeta tato viviktayostayoH kvacidanupalambhAt yo'yaM viviktaH sAmAnyavizeSeSu cAbhidhAnArthakriyAlakSaNo vyavahAraH sa samastaH pralayaM yAyAd, lolIbhAvena tadvivekasya kartumazakyatvAt ', tadapya15 samIcInam / yato yadyapi parasparAviviktayoH sAmAnyavizeSayoH sarvatropalambha:, tathApi yatraiva pramAturarthitvaM tadeva sAmAnyam, vizeSAnvA pradhAnIkRtya tadgocaraM dhvanimarthakriyAM vA pravartayati, itarasyApyupasarjana bhAvena tatra vyApArAt, tadvikalasyetarasyApi zazaviSANAyamAnatayA kvacidanupayogAt / kiM ca, atyantavyatirekiNi vizeSebhyaH sAmAnye vRttivikalpopalambhanUtana20 vizeSasaMbandhAdidvAreNa dUSaNamudgarakadambakaM mUrdhani patad durviSahaM syAt / tathA hi-tatteSu kathaM varteta sAmastyena ekadezena vA / sAmastyapakSe prativizeSaM parisamAptatayA sAmAnyabahutvaprasaGgaH, aniSTaM caitad, ekatvAbhyupagamakSateH / ekadezena punaryAvanto vizeSAstAvantastadaMzAH prasajanti na caitadasti, sAmAnyasya niravayavatvAt, sAvayavatve'pi punaste bhinnA abhinnA vA / 25 yadyabhinnA vizeSAH, tarhyabhedinaH kiM neSyante, vizeSAbhAvAt / bhedapakSe punastevapi tatkathaM varteta - sAmastyena ekadezena veti / tadeva codyamalabdhapariniSThamavatarati, tannAtyantabhedino vRttiH saMbhavati / kiM ca yadyekaM sAmAnyaM bhedavat samastavizeSeSu varteta, tadaikavizeSopalambhakAle tadupalabhyate na vA / yadyAdyaH pakSaH, tasyaikatayA sarvatropalambhAt, vyApyagrahaNAbhAve vyApakagrahaNAsiddheH 30 nikhilatadvayApyavizeSagrahaNamAsajyeta, na caitadasti, purovartivizeSasyaiva sAkSA 5 nyAyAvatAraH, 29 For Personal & Private Use Only

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nyAyAvatAraH, 29 93 tkaraNAt, zeSavizeSANAmasaMnidhAnAt, saMnihitavizeSaniSThameva tadupalabhyate, tasyaiva tadvayaJjakatvAt / itareSAM tadabhAvAditi cenna, ekasvabhAvasya khaNDazo vyaJjanAyogAt, saMnihitavizeSavyajitameva tatsarvatra svabhAvAntarAbhAvAt sarvavizeSagataM ca tadrUpamatastaddarzanaM kena vAryeta / atha dvitIyaH kalpaH, tathA sati yathA ekavizeSopalambhasamaye nopalabhyate, tathA vizeSopalambhakAle'pi 5 nopalabhyeta, vizeSAbhAvAt, atastadabhAva evoktaH syAt, kevalasyopalambhAbhAvAt, upalambhe'pi svasvabhAvasthitervizeSarUpatApattiH, tathA ciraMtanavizeSavyavasthitasattAkaM tannUtanavizeSotpAde sati kathaM tena saha saMbandhamanubhavet / na tAvadvizeSAntarebhyastadutpitsu vizeSadezaM gantumarhati, niSkriyatvAt, nApi tatraivAbhavat, vizeSotpAdAtprAk taddeze tadupalambhAbhAvAt, nApi vizeSeNa 10 sahotpadyate, nityatvAt, nityasya cotpattinirodhAbhAvAt / atha etaddoSaparijihIrSayA tatsakriyakamabhidhIyate, tathApi pUrvavyaktityAgena vA nUtanavizeSadezamAkrAmet tadabhAvena vA / na tAvadAdyaH pakSaH, ciraMtanavyaktInAM sAmAnyavikalatayA tatsaMbandhasAdhyabuddhidhvanivirahaprasaGgAt, na caitadasti, aparAparavizeSotpAde'pi prAcInavyaktiSu tadarzanAt / atha dvitIyaH kalpaH, tadapyasaM- 15 baddham, niravayavasya pUrvavyaktityAgavaikalyena samutpitsuvyaktipratigamanAbhAvAta, sAvayavapakSasya punaH prAgevApAstatvAt, naitadabhyupagamadvAreNa parihAraH zreyAn / anyacca vyatiriktasAmAnyasaMbandhAd yadi bhAvAH samAnAH, na svarUpeNa, tadA sattvasaMbandhAtprAg bhAvAH santo'santo vA / santazcedapArthakaH sattAsaMbandhaH, anyathAnavasthA prasajyeta, punaH sattAntarasaMbandhAnivAraNAta / asantazcedatyantA- 20 satAmapi gaganAravindAdInAM sattAsaMbandhAt bhAvarUpatApadyeta / evaM dravyatvaguNatvakarmatvagotvAdisAmAnyeSvapi samastametadvAcyam, ekayogakSematvAt, tanna parasparamatyantavyatirekiNau sAmAnyavizeSau kathaMcana ghaTAmATIkete / ata eva tatsamarthanapravaNastattAdAtmyapratikSepako'bhiprAyo nirAlambanatvAnnaigamadurnayasya vyapadezamAskandati, tAdAtmyApekSayava sAmAnyavizeSavyatirekasamarthakasya naigama- 25 nayatvAt, vyatirekiNorapi tayorvastuni kathaMcid bhAvAt, itarathA vivakSayApi tathA darzayitumazakyatvAt, pradhAnopasarjanabhAvasya dvayaniSThatvAt, atyantatAdAtmyena tatkAriNyA vivakSAyA api nirgocaratAprasaGgAt / tasmAtkathaMcid bhedAbhedinAvevaitau, tadanyatarasamarthakaH punaH nirAlambanatvAt durnayatAM svIkarotIti sthitam // 30 For Personal & Private Use Only

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94 nyAyAvatAraH, 29 / tathA saMgraho'pyazeSavizeSapratikSepamukhena sAmAnyamekaM samarthayamAno durnayaH, tadupekSAdvAreNaiva tasya nayatvAt, vizeSavikalasya sAmAnyasyAsaMbhavAt / tathA hi-yattAvaduktam- yaduta vizeSAH sAmAnyAd vyatirekiNo'vyatirekiNo vA / vyatirekapakSe niHsvabhAvatvam, niHsattAkatvAt / avyatirekapakSe bhAvamAtram, tadavyatiriktatvAt, tatsvarUpavat / tadayuktam, vizeSavAdino'pyevaMvidhavikalpasaMbhavAt / tathA hi-vizeSebhyaH sAmAnyaM vyatiriktamavyatiriktaM vA vyatiriktaM cenna tarhi sAmAnyam, svasvarUpavyavasthitatayA vizeSarUpatvAt / avyatiriktaM cet, tathApi na sAmAnyam, vizeSAvyatiriktatvAdeva tatsvarUpavat / yadapyavAdi-anAdyavidyAbalapravRtto. vizeSavyavahAraH, tAttvikaM sAmAnyam, tadapi ca vacanamAtrameva, yuktiriktatvAt, sAmAnyamevAnAdya vidyAdazitam, vizeSAH punaH pAramArthikA iti vizeSavAdino'pi vadato vaktrabhaGgAbhAvAt / yatpunavizeSa grAhaka pramANAbhAvaM pratipAdayatA abhyadhAyi - yaduta pratyakSaM bhAvasaMpAditasattAkaM tameva sAkSAtkaroti nAbhAvaM tasyAnutpAdakatvAdityAdi, tadayuktataram, yataH kenedaM bhavato'tyantasuhRdA niveditaM bhAva eva kevalaH pratyakSa15 mupasthApayati, na punarabhAvo'pi / abhAvavyApArAbhAvapratipAdakayuktikalApeneti cet mugdha, vipratArito'si tadvyApArAbhAvAsiddheH, sadasadrUpavastunaH samastakriyAsu vyApArAt / bhAvatAdAtmyena vyavasthitasyAbhAvasya vyApAravirodhAbhAvAt kathaM bhAvAbhAvayostAdAtmyam, virodhAditi cet, na, pramANaprasiddhe virodhAbhAvAt / tathA hi-ghaTAdikaH padArthAtmA svarUpeNa san, na paTAdi - rUpeNApi iti bhAvAbhAvAtmakaH, yadi punaH kathaMcinnAbhAvAtmakaH syAt, tadA paTAdirUpeNApi bhAvAt sarvAtmakaH prApnoti yuktametat, ata eva bhedaprapaJcavilayasiddhiriti cet, syAdetat, yadi paTAdyabhAvaikAntAcchUnyavAdino manorathapUraNaM na syAt / tathA hi-paTAdivivikto ghaTo'nubhUyate, na ca paTAdyabhAvo bhAvena saha tAdAtmyamanubhavati, tasmAdabhAvAtmaka evAyam, evaM paTAdayo'pItaretarApekSayeti zUnyatvApattiH, tasmAt svarUpamAbibhrANaM pararUpebhyo vyAvRttameva vastu sarvakriyAsu vyApriyate iti bhAvAbhAvAtmakasyaiva vyApAraH svarUpadhAraNasya svabhAvatvAt, pararUpavyAvartanasyAbhAvatvAditi / evaM svagocarapratyakSotpAdane'pi vyApriyate, tatazca tadrUpameva tatsAkSAtkuryAditi svarUpaniyate pararUpebhyo vyAvRtte eva vastuni pratyakSaM pravartate, tajjanyatvAt, na bhAvamAtre, tasya kevalasya svarUpAvyavasthiterutpAdakatvAyogAt / na ca janakatvAdartho 5 10 20 25 30 For Personal & Private Use Only

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nyAyAvatAraH, 29 95 grAhyo janyatvAdvA jJAnaM grAhakamatiprasaGgAdityuktam, kiM tarhi AvaraNavicchedAderlabdhasattAkaM grahaNapariNAmAt jJAnaM gRhNAti, arthastu saMnidhAnAdergRhyate, sa cAnuvartamAnavyAvartamAnarUpa eva pratIyate iti tathAbhUto'bhyupagantavyaH, na kevalaM sAmAnyarUpa iti / sadasadaMzayoH kathamekatrAvasthAnamiti cet, tAdAtmyeneti brUmaH / nanu tAdAtmyaM bhAvamAtramabhAvamAtraM vApadyeta, itaretarAvyatiriktatvAt, 5 itaretarasvarUpavat, tnnobhyruupvstusiddhiH| naitadasti, tAdAtmyasya saMbandhatvAt, saMbandhasya ca dvayaniSThatvAt, tadabhAve kasya kena saMbandhaH nirgocaratvAt / tasmAdetau sadasadaMzau dharmirUpatayA abhedinau, vastunaH sadasadrUpasyaikatvAd, dharmarUpatayA punarvivakSitau bhedamanubhavataH, svarUpeNa bhAvAt, pararUpeNa tvabhAvAditi / tadevaM pratyakSe viviktavastugrAhiNi sakalapramANapraSThe prasAdhite zeSa- 10 pramANAnyapi tadanusAritayA viviktameva svagocaraM sthApayantIti, tadapalApI kevalasAmAnyapratiSThApakaH kadabhiprAyaH saMgrahadurnayavyapadezaM svIkurute, vizeSApekSayava sAmAnyasthApakasya saMgrahanayatvAditi // ___ tathA vyavahAro'pi pramANaprasiddhaM vastusvarUpaM nihnavAno yuktiriktamavicAritaramaNIyaM lokavyavahAramArgAnusAri samarthayamAno durnayatAmAtmani 15 nidhatte, lokavyavahAraprasAdhakasyApItarAniSTau vyavasthAnAbhAvAt / tathA hiyadIdaM kiyatkAlabhAvi stharatAmAbibhrANaM lokavyavahArakAri ghaTAdikaM bhavatastAttvikamabhipretaM tannAkasmikam, kiM tarhi nityaparamANughaTitam, itarathA niSkAraNatvena sarvadA bhAvAbhAvaprasaGgAt / na te paramANavastathA pratibhAntIti cet, na, ata eva teSAmanumAnataH siddhiH, yadi punaryadeva sAkSAnna vizadadarzane 20 cakAsti tatsakalamapalapyata hanta bahvidAnImapalapanIyama, ghaTAdivastuno'pyarvAgbhAgavartitvaGmAtrapratibhAsAt madhyaparabhAgAdInAmapalApaprasaGgAt, tathA ca lokavyavahArakAritApi vizIryeta, tAvatA tadasiddheH / athAvAnumAnabalena vyavahArakSamasaMpUrNavastunaH sAdhanam, evaM tahi bhUtabhAviparyAyaparamANusAdhanamapi kriyatAm, vizeSAbhAvAt / tathA hi-yathA bAhyatvaGmAtrapratibhAse'pi sarva- 25 vastUnAM tAvatA vyavahArAbhAvAd madhyabhAgAdisAdhanena saMpUrNAni tatsamarthAni tAni sAdhyante, tathaiva kiyatkAlabhAvighanAkAradarzane'pyanAdyanantaparamANutAdAtmyavyavasthitazarIrANi tAni sAdhyantAm, tadabhAve'pi teSAmanupapatteH / tathA hi-vyavahArAvatAriNo darzanayogyasyAdyaparyAyasya tAvadatItaparyAyAnabhyupagame nirhetukatvam, tatra cokto doSaH, tadutpAdakAdantaraparyAyeSTau punastajjanakaparyA- 30 For Personal & Private Use Only

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96 nyAyAvatAraH, 29 yo'bhyupagantavya iti anAdiparyAyaparaMparAsiddhimadhyAsIta, tathA vyavahArAvatArivastuparyantaparyAyasya paryAyAntarAnutpAdakatve balAdavastutvamADhaukate, bhavanIterevArthakriyAkaraNavaikalyAt, tadutpAdakatve punarasAvapyaparaparyAyotpAdakatve ityanantaparyAyamAlopapadyate / tathA ghanAkAro'pi vizadadarzanena sAkSAtkriya___ mANo niSpradezaparyantAvayavavyatirekeNa nopapadyate, karacaraNazirogrIvAdyavaya vAnAM khaNDazo bhidyamAnatayAvayavirUpatvAt, tadavayavAnAmapyavayavAntaraghaTitatvAt / paramANava eva paryantAvayavAH paramArthato ghanAkArahetavaH, tadabhAve punarAkasmiko'sau sarvatropalabhyeta, na vA kvacit, vizeSAbhAvAt / etena yadavAdi-lokavyavahArAvatAriNaH pramANamanugrAhakamasti vastuno netarasye10 tyAdi tadapi pratikSiptamavagantavyam, dRzyamAnArthAnyathAnupapattyaiva tatsAdhanAt / yat punaruktam-kiM teSAmatItAnAgataparyAyaparamANvAdInAM paryAlocanena lokavyavahArAnupayogitayA vastutvAdityAdi, tadayuktam, upekSayA vArtamAnikavastuno'nupayogitvenAvastutvaprApteH, sarvasya sarvalokAnupayogitvAt / kasyaci dupayogitayA vastutve teSAmapi sA samastyeva, sarvajJajJAnAdigocaratvAd 15 ityAstAM tAvat / tadevaM pramANaprasiddhArthApalApitvAd vyavahAro durnayaH, tadupekSayA vyavahArAnupAtivastusamarthakasya vyavahAranayatvAditi / ___ atha RjusUtro'pi dRSTApalApenAdRSTameva kSaNakSayiparamANulakSaNaM vastusvarUpaM paramArthatayA manyamAno durnayatAmAskandati, dRzyamAnasthirasthUrArthApahnave nirmUlatayA svAbhipretavastusamarthakaparAmarzasyotthAnAbhAvAt / tathA hisvAvayavavyApinaM kAlAntarasaMcariSNumAkAraM sAkSAllakSayan pazcAt kuyuktivikalpena vivecayet, yadutaiSa sthirasthUro dRzyamAnaH khalvAkAro na ghaTAmiyarti, vicArAkSamatvAdityAdinA ca dRSTamadRSTasaMdarzakaH kuyuktivikalpairbAdhituM zakyam, sarvatrAnAzvAsaprasaGgAt / athAbhidadhIthAH-mandamandaprakAze pradeze rajjau viSadharabhrAntiH prAktanI yathodIcInena tannirNayakAriNA vikalpena 25 bAdhyate, tathedamapi sthirasthUradarzanaM kSaNakSayiparamANuprasAdhakaparAmarzena, kima trAyuktam, netadasti, rajjupratibhAsasyaiva prAkpravRttaviSadharabhrAntyapanodadakSatvAt, tadabhAve ca vikalpazatairapi nivartayitumazakyatvAt, atrApyatItavartyatorvinaSTAnutpannatayA saMnihitatvAt, sthUrAvayavAnAM ca svAvayaveSu bhedAbheda dvAreNa paryAlocyamAnAnAmavasthAnAbhAvAt kSaNakSayiparamANava eva pratibhAnti, 30 tatazca pratibhAsa eva sthirasthUradarzanasya bAdhaka iti cet, evaM tahi prati For Personal & Private Use Only

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nyAyAvatAraH, 29 97 bhAsasyopadezagamyatAnupapatteH tathaiva vyavahAraH pravarteta / pAzcAtyamithyAvikalpaviplavAna pravartate iti ceta, na, anyatrApyasyottarasya viplavahetutvAt / tathA hi-dhavale jalajAdau pratibhAte'pi 'nIlo'yam' adhyakSeNAvalokitaH pAzcAtyamithyAvikalpaviplavAd dhavalaH pratibhAtIti bhavannyAyena zaThaH pratijAnAnaH kena vAryeta / tanna dRSTApalApaH kartuM zakya iti sthirasthUravastusiddhiH, tasyaiva 5 darzanAta, itarasya tadarzanadvAreNa sAdhyamAnasyAnumeyatvAta, tadaniSTau tasyApyasiddhaH / etena sthirasthUravastuno'rthakriyAvirahapratipAdanamapi prativyUDham, tathAvidhasyaiva sarvakriyAsu vyApAradarzanAt kSaNakSayiNo'rthakriyAniSedhAcca / yathoktaM prAk-kSaNabhaGguro yarthAtmA svakSaNe pUrva pazcATTA kArya kuryAdityAdi / kiM ca sattvapuruSatvacaitanyAdibhirbAlakumArayuvasthaviratvaharSaviSAdAdibhizcAnu- 10 vartamAnavyAvartamAnarUpasya sarvasya vastunaH pratItevyaparyAyAtmakatvam, abhedasya dravyatvAt, bhedasya paryAyarUpatvAditi / tatazca bhUtabhAvikSaNayorasaMnidhAnadvAreNa vArtamAnikakSaNasyaivArthakriyAkAritvapratipAdanaM nAsmadvAdhAkarama, paryAyANAM kramabhAvitayA vartamAnaparyAyAliGgitasyaiva dravyasyArthakriyAkaraNacaturatvAt, kevalaM tatrikAlavyApi draSTApi dravyarUpatayA yathAbhUta eva, tatazca kSaNika- 15 paryAyatirodhAnadvAreNa tadrUpasaMkalanAt sthiramevedaM samastakriyAsu vyApriyate iti pratItivIthImavatarati, sthairyasyApi tAtvikatvAta, kSaNikaparyAyANAM vidyamAnAnAmapyagrahaNAta, prAkRtalokajJAnasyAvaraNakSayopazamApekSitayA katicidaMzaviSayatvAta / yadi punadravyabuddhiH paryAyaparaMparAdarzanabalAyAtatvAdatAtvikI kalpyeta, tadA pUrvaparyAyasyottaraparyAyotpAdane sAntrayatvaM niranvayatvaM 20 vA vaktavyam, gatyantarAbhAvAt / sAnvayatve dravyaM paryAyAntareNAbhihitaM syAt, niranvayatvAcca punarnirhetutayottaraparyAyAnutpAdaprasaGgaH / tannobhayarUpavastuvyatirekeNArthakriyAsiddhiH / na cArthakriyA vastulakSaNama, zabdavidyatAdIpAdicaramakSaNAnAM kSaNAntarAnArambhakatvenAvastutvaprApteH, tadavastutve punarupAntyakSaNasyApi vastuni vyApArAbhAvAt, evaM yAvatsarvakSaNAnAM saMkalikayA vastutvam / 25 atha kSaNAntarAnArambhe'pi svagocarajJAnajanakatvamarthakriyA parikalpyeta, tathA sati atItabhAvaparyAyaparaMparApi yogijJAnagocaratAM yAtIti vastutvaM svIkuryAta, nArthakri yA vastulakSaNam, api tu utpAdavyayadhrauvyayuktatA, pramANapratiSThitatvAt / utpAdavyayau dhrauvyeNa saha viruddhAviti cet, kuto'yaM virodhaH, pramANAdapramANAd vA / na tAvadAdyaH pakSaH, sarvapramANAnAM bahirantastathAvidha- 30 For Personal & Private Use Only

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98 nyAyAvatAraH, 29 vastudyotanapaTiSThatayA prasAdhitatvAt / nApi dvitIyaH, apramANasyAkiMcitkaratvAt / etena sthUratAdUSaNamapi pratikSiptam, pratibhAsahatatvAt, tadapahnave virodhodbhAve tasya nirmUlatayA pralApamAtratvAt / yatpunavartamAnaprakAzarUpatayA tatsaMbandhavastugrAhitvaM sarvapramANAnAmudagrAhi tadayuktam, teSAmekAntena vArtamAnikatvAsiddhaH, kathaMcidAtmAvyatirekitvAt, tasya ca kAlatrayavyApakatvAt, tadrUpatayA teSAmapyavasthAnAt, tatazcAtmano'rthagrahaNapariNAmarUpatvAt / sarvapramANAnAM pariNAminyeva vastuni vyApAro na kSaNike / na cAtItAnAgatakSaNavartivastugrahaNepyanAdyanantajanmaparaMparAgrahaNaprasaGgaH, AvaraNavicchedasApekSatvAt, tasyaiva paramArthataH saMvedanAvirbhAvAntarakAraNatvAt, grAhyAderbahiraGgatvAt / -10 sAmastyena punarAvaraNavilaye sati samastavastuvistArAnAdyanantakSaNaparaMparA grahaNaprasaGgo nA(to) nAbAdhAkArI, iSTatvAt / tadekadezakSayopazame punastadanusAriNI bodhapravRttiriti kiyatkAlaM bhAvini sthUre vastuni prAkRtalokajJAnAni pravartante na saMpUrNe / na ca tAnyalokAni, tadgrAhyAMzasyApi vastuni bhAvAt tAvataiva vyavahArasiddheriti / yaccoktam-kSaNikatAM gRhNanto'pi 15 sadRzAparAparotpattivipralabdhatvAd mandA nAdhyavasyanti, mithyAvikalpavazAt sthiratAvyavahAraM ca pravartayanti, tadayuktam, bhavadAkUtena sAdRzyAbhAvAt, tadabhAve tadutpAdyAbhimatabhrAnternirbojatayotpatterasaMbhavAt / tathA sthiratAropo'pi kvacid gRhItasthiratvasyaiva yukto nAnyathA, yathA dRSTaviSadharasya mandaprakAze rajjudarzane viSadharAropaH, na ca bhavatAM kadAcana sthiratA pratIti20 gocaracAritAmanubhavati, tatkathaM pratikSaNamudayApavargasaMsargiNi sakale vastuni pratyakSeNAvalokite'pi tadAropa iti tasmAttirohitakSaNavivartamalakSitaparamANuvaiviktyaM vastu sAMvyavahArikapramANairgocarIkriyate / tattiraskAradvAreNa adRSTakSaNakSayiparamANupratiSThApako'bhiprAya RjusUtro durnayasaMjJAmaznute, tadupe kSayaiva taddarzakasya nayatvAt / iti // 25 tathA zabdAdayo'pi sarvathA zabdAvyatirekamarthasya samarthayanto durnayAH, tatsamarthanArthamupanyastasya tatpratItau pratIyamAnatvalakSaNasya hetoranaikAntikatvAt / tathA hi-nAyamekAnto yatpratItau yatpratIyate tattato'vyatiriktameva, vyatiriktasyApi pAvakAderanyathAnupapannatvalakSaNasaMbandhabalAd dhUmAdipratItau pratIyamAnatvAt / evaM zabdo'pi vyatiriktamapyartha vAcakatvAt pratyAya30 yiSyati, avyatirekasya pratyakSAdibAdhitatvAt, zabdAdvivekenaivAnubhUyamAnatvAt, For Personal & Private Use Only

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nyAyAvatAraH, 29 asmazca hetAvanaikAntike sthite sarvArthAnAM svavAcakatvasAdhanadvAreNa zabdAvyatirekasAdhanamapi dUrApAstameva / na cAtrApi pratibandhagrAhi pramANam - yo yo'rthastena tena savAcakena bhavitavyam, ghaTAdidRSTAntamAtrAttadasiddheH, kSaNikAlakSyadravyavivartAnAM saMketagrahaNopAyAbhAvenAbhilapitumazakyatayA anabhilApyatvasiddhezca kSaNabhaGguratApratijJAnaM punaramISAmapi RjusUtravannirasitavyam / tathA pratyekamatApekSayApi svAbhipretaM pratiSThApayantastadviparItaM zabdArthaM tiraskurvANA durnayatAmAtmasAtkurvanti / etAvaddhi pramANapratiSThitam, yaduta vidhimukhena zabdo'rthasya vAcaka iti, na punarayaM niyamo yathAyamasyaiva vAcako nAnyasya, dezakAlapuruSasaMketAdivicitratayA sarvazabdAnAmaparAparArthAbhidhAyakatvopapatteH, arthAnAmapyanantadharmatvAdevAparAparazabdavAcyatvAvirodhAt, tathaivA- 10 vigAnena vyavahAradarzanAt, tadaniSTau talloSaprasaGgAt / tasmAt sarvadhvanayo yogyatayA sarvArthavAcakAH, dezakSayopazamAdyapekSayA tu kvacit kathaMcit pratIti janayanti / tatazca kvacidanapekSitavyutpattinimittA rUDhitaH pravartante, kvacit sAmAnyavyutpattisApekSAH, kvacittatkAlavartivyutpattinimittApekSayeti na tatra prAmANikena niyatArthAgraho vidheyaH / ato'mI zabdAdayo yadA itaretarAbhimatazabdArthopekSayA svAbhimatazabdArthaM darzayanti, tadA nayAH, tasyApi tatra bhAvAt / parasparabAdhayA pravartamAnAH punardurnayarUpatAM bhajanti, nirAlambanatvAditi / nanu ca yadyekaika dharmasamarthanaparAyaNAH zeSadharmatiraskArakAriNo'bhiprAyA durnayatAM pratipadyante, tadA vacanamapyekadharmakathanadvAreNa pravartamAnaM sAvadhAraNatvAcca zeSadharmapratikSepakAri alokamApadyate, tatazcAnantadharmAdhyAsitavastusaMdarzakameva vacanaM yathAvasthitArthapratipAdakatvAtsatyam, na caivaM vacanapravRttiH, ghaTosyaM zuklo mUrta ityAdyekaikadharmapratipAdananiSThatayA vyavahAre zabdaprayogadarzanAt, sarvadharmANAM yaugapadyena vaktumazakyatvAt, tadabhidhAyakAnAmapyAnantyAt / na caikaikadharma saMdarzakatve'pyamUni vacanAnyalIkAni vaktuM pAryante, samastazabdavyavahArocchedaprasaGgAt, tadalIkatve tataH pravRttya siddheriti / atro - cyate, iha tAvad dvaye vastupratipAdakAH laukikAstattvacintakAzca / tatra pratyakSAdiprasiddhamarthamarthitvavazAllaukikAstAvad madhyasthabhAvena vyavahArakAle vyapadizanti - yaduta nIlamutpalaM sugandhi komalamiti, na tu taddhamiMgatadharmAntaragrahaNa nirAkaraNayorAdriyante, anarthitvAt tAvataiva vivakSitavyavahAraparisamApteH / na ca tadvacanAnAmalIkatA, zeSadharmAntarapratikSepAbhAvAt, tatprati- 30 25 99 For Personal & Private Use Only 5 15 20

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100 nyAyAvatAraH, 29 kSepakAriNAmavAlIkatvAta / paraH sarva vacanaM sAvadhAraNamiti nyAyAta teSAmapi zeSadharmatiraskAritvasiddharbhavannItyAlIkatApadyate iti cet, na, avadhAraNasya tadasaMbhavamAtravyavacchede vyApArAt / anekapuruSasaMpUrNe sadasi dvArAdau sthitasya kimatra devadattaH samasti nAstIti vA dolAyamAnabuddhe / kenacidabhidhIyate-yathA devadatto'stIti / atra yadyapyupanyastapadadvayasya sAvadhAraNatA gamyate, anyathA taduccAraNavaiyarthyaprasaGgAt, tathApyavadhAraNaM tadasaMbhavamAtraM vyavacchinatti, na zeSapuruSAntarANi / nApi pararUpeNa nAstitvam, tadavyavacchedAbhiprAyeNa prastutavAkyaprayogAta, prayokturabhiprAyAdisApekSatayaiva dhvanaH svArthapratipAdanasAmarthyAt / na ca vAcyavAcakabhAvalakSaNasaMbandhAnartha10 kyam, tadabhAve prayoktrabhiprAyAdimAtreNa rUpasyaiva niyoktumazakyatvAt / na ca samastadharmayuktameva vastu pratipAdayadvacanaM satyamityabhidadhmahe, yenaikaikadharmAliGgitavastusaMdarzakAnAmalIkatA syAt, kiM hi saMbhavadarthapratipAdakaM satyamiti, saMbhavanti ca zeSadharmApratikSepe vacanagocarApannA dharmAH, tasmAt tatpratipAdaka satyameva / yadA tu durnayamatAbhiniviSTabuddhibhistIrthAntarIyaistaddharmigatadharmAntara15 nirAkaraNAbhiprAyeNava sAvadhAraNaM tat prayujyate, yathA nityameva vastu anitya meva vetyAdi, tadA nirAlambanatvAdalokatAM prApnuvatkena vAryeta / tattvacintakAH punaH pratyakSAdipramANasiddhamanekAntAtmakaM vastu darzayanto dvadhA darzayeyuH, tadyathA-vikalAdezena sakalAdezena vA / tatra vikalAdezo nayAdhInaH, sakalA dezaH pramANAyattaH / tathA hi-yadA madhyasthabhAvenArthitvavazAt kiMciddharma 20 pratipipAdayiSavaH zeSadharmasvIkaraNanirAkaraNavimukhayA dhiyA vAcaM prayuJjate tadA tattvacintakA api laukikavat saMmugdhAkAratayAcakSate yaduta jIvo'sti kartA pramAtA bhoktetyAdi, ataH saMpUrNavastupratipAdanAbhAvAd vikalAdezo'bhidhIyate, nayamatena saMbhavaddharmANAM darzanamAtramityarthaH / yadA tu pramANavyA pAramavikalaM parAmazya pratipAdayitumabhiprayanti, tadAGgIkRtaguNapradhAnabhAvA 25 azeSadharmasUcakakathaMcitparyAyasyAcchabdabhUSitayA sAvadhAraNayA vAcA darzayanti syAdastyeva jIvaH ityAdikayA, ato'yaM syAcchabdasaMsUcitAbhyantarIbhUtAnantadharmakasya sAkSAdupanyastajIvazabdakriyAbhyAM pradhAnIkRtAtmabhAvasyAvadhAraNavyavacchinnatadasaMbhavasya vastunaH saMdarzakatvAt sakalAdeza ityucyate, pramANapratipannasaMpUrNArthakathanamiti yAvat / taduktam - sA jJeyavizeSagatirnayapramANAtmikA bhavettatra / sakalagrAhi tu mAnaM vikalagrAhI nayo jJeyaH // For Personal & Private Use Only

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nyAyAvatAraH, 30-31 101 tadidamuktaM bhavati-nayapramANAbhijJaH syAdvAdI sakalavikalAdezAvadhikRtya vastusvarUpapratipipAdayiSayA yadyad brUte tattat satyam, saMbhavadarthagocaratvAt / durnayamatAvalambinaH punarekAntavAdino yadyadAcakSate tattadalIkam, asaMbhavadarthaviSayatvAditi // 29 // sAMpratamamumevArtha draDhayan siddhAnte'pyakaikanayamatapravRttAni sUtrANi na 5 saMpUrNArthAbhidhAyakAnIti, api tu tatsamudAyAbhiprAyapravRttamavikalavastunivedakamiti darzayannAha nayAnAmekaniSThAnAM pravRtteH zrutavama'ni / saMpUrNArthavinizvAyi syAdvAdazrutamucyate // 30 // iha trividhaM zrutam, tadyathA-mithyAzrutam, nayazrutam, syAdvAdazrutam / 10 tatra zrUyate iti zrutamAgamaH, mithyA alIkaM zrutaM mithyAzrutam, tacca durnayAbhiprAyapravRttIrthikasaMbandhi, nirgocaratvAt / tathA nayairhetubhUtaiH zrutaM nayazrutam, etaccAhadAgamAntargatameva, ekanayAbhiprAyapratibaddhaM, yathA--par3appanne neraie viNassai' ityAdi, RjusUtranayAbhiprAyeNa kSaNikatvasyApi tatra saMbhavAt / tathA nirdizyamAnadharmavyatiriktAzeSadharmAntarasaMsUcakena syAtA yukto vAdo'- 15 bhipretadharmavacanaM syAdvAdaH, tadAtmakaM zrutaM syAdvAdazrutam / tat kibhUtamucyate ityAha-saMpUrNo'vikalaH sa cAsAvarthazca tadvinizcAyi tannirNayahetutvAdevamabhidhIyate, paramArthataH punaH samastavastusvarUpapratipAdItyarthaH, zabdAtmakatvAt, nizcayasya bodharUpatvAditi / nayazrutaM tarhi saMpUrNArthavinizcAyi kasmAnna bhavati ityAha-nayAnAM naigamAdInAmekaniSThAnAmekadharmagrahaNaparyavasitAnAM 20 zrutavama'ni AgamamArge pravRtteH pravartanAt na tadekaikAbhiprAyapratibaddhaM saMpUrNArthavinizcAyi, tatsamudAyasyaiva saMpUrNArthavinizcAyakatvAdityAkUtam // 30 // tadevaM nayapramANasvarUpaM pratipAdyAdhunA zeSanayapramANavyApakaM teSAM tatra tAdAtmyenAvasthAnAt pramAtAramabhidhAtukAma Aha pramAtA svAnyanirbhAsI kartA bhoktA vivRttimAn / 25 svasaMvedanasaMsiddho jIvaH kSityAdyanAtmakaH // 31 // tatra trikAlajIvanAjjIvaH, prANadhAraka AtmetyarthaH, sa pramiNotIti pramAtA prameyaparicchedakaH / kiMbhUtaH sannityAha-svAnyau Atmaparau nirbhAsayituM uddayotayituM zIlamasyeti svAnyanirbhAsI, svasvarUpArthayoH prakAzaka iti For Personal & Private Use Only

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102 nyAyAvatAraH, 31 yAvat / tathA karotIti kartA, bhuGkte iti bhoktA / vivartanamaparAparaparyAyeSu gamanaM vivRttiH pariNAmaH, sA vidyate yasyeti vivRttimAn / sva AtmA saMvedyate'neneti svasaMvedanaM tena samyak siddhaH pratiSThitaH pratIto vA svasaMvedana saMsiddhaH / kSitiH pRthivyAdiryeSAM tAni kSityAdIni, AdizabdAdambutejo5 vAyvAkAzAni gRhyante / na vidyate AtmA svarUpamasyetyanAtmakaH, kiM svasva rUpApekSayA / na, kSityAdInAmanAtmakaH kSityAdyanAtmakaH kSityAdisvarUpo na bhavatItyarthaH / tatra 'jIvaH pramAtA' ityanena ye pAramArthikaM pramAtAraM nAbhyupagacchanti api tu vijJAnakSaNaparaMparAnubhavabalaprabodhitAnAdiprarUDhavAsanA saMpAditasattAkaM mithyAvikalpaparikalpitamapAramArthikaM taM manyante pratikSaNa10 vilayavAdinaH tAnnirAcaSTe, kSaNavilayasya prAgeva pratiSiddhatvAt, bahirantazca pariNAmivastunaH prasAdhanAt / nanu ca ghaTAdayastAvadvinAzamAvizanto dRzyante, teSAM ca vinAzo lakuTAdikAraNakalApena avinazvarasvabhAvAnAM vA kriyeta vinazvarasvabhAvAnAM vA / yadyAdyaH kalpaH, tadayuktam, svabhAvasya pracyAvayitumazakyatvAt, tasya niyatarUpatvAt, anyathA svabhAvatvAyogAt / athaivaMbhUta eva tasya svabhAvaH svakAraNabalAyAto yaduta vinAzakAraNamAsAdya vinaGkSyati iti braSe, tathApi tadvinAzakAraNasaMnidhAnaM ki yAdRcchikama, uta tatsvabhAvasaMpAdyameva / yadAdyaH kalpaH, tadA saMnihitasyApi tatpratyanIkapratyayopanipAtena nivartanAt tatsaMnidhApakahetUnAmapi svasaMnidhApakakAraNakalApa sApekSatvAt saMnihitAnAmapi pratidvandvinA nivartanAt, yAdRcchikatvAcca 20 nAvazyaMbhAvi tatsaMnidhAnam, tatazcAsaMnihitasvavinAzakAraNakadambakaH kazci dghaTAdirna vinazyadapi, aniSTaM caitat, sarvakRtakAnAM vinAzAvigAnAt / atha dvitIyaH pakSaH, tathA sati pazcAdapi tadvalAdvinAzahetavaH saMnidhAsyanti iti prathamakSaNe eva saMnidadhatu, tathApi kSaNikataivArthasya / svahetoreva niyata kAlAt parato'yaM svavinAzahetuM saMnidhApayiSyatIti evaMrUpo jAta iti cet, 25 na, evamapi kSaNabhaGguratAyAtA / tathA hi-svahetunA kilAsau varSAtparataH svavinAzahetusaMnidhApanakSamasvabhAvo vyadhAyi, sa ca tasyotpAdakSaNAt dvitIyakSaNe svabhAvo'sti na vA / asti cet, tathA sati punarvarSaM tena sthAtavyam, evaM yAvadvarSopAntyakSaNe'pi yadi tatsvabhAva evAsau tadAparamapi varSAntaraM sthitirApadyeta, tadA cAnantakalpasthAyI bhAvaH syAt, apracyutavarSasthAyisvabhA30 vatvAditi / atha dvitIyakSaNe nAsti sa svabhAva iti brUSe, hanta kSaNikatva 15 For Personal & Private Use Only

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nyAyAvatAraH, 31 mevADhaukate, atAdavasthyasya tallakSaNatvAt / kiM ca / vinAzaheturbhAvasya vinAzaM vyatiriktamavyatiriktaM vA kuryAt, vyatiriktakaraNe na kiMcit kRtaM syAt, tatazca bhAvastAdavasthyamanubhavet / tatsaMbandhaH kriyate iti cet, saMbandhasya tAdAtmyatadutpattivyatiriktasya pratiSedhAt / na cAnayoranyataraH saMbandho'tra samasti, vyatirekiNA sArdhaM tAdAtmyAyogAt, anyahetukasya pazcAdutpannasya tadutpattivaikalyAt / tanna vyatirikto vinAzaH kartuM yuktaH / avyatiriktakaraNe punastameva bhAvaM vinAzahetuH karotIti prAptam, avyatirekasya tadrUpatAlakSaNatvAt / na cAsau kartavyaH, svahetoreva niSpannatvAt, tatkaraNe ca tasyAvasthAnameva syAna pralayaH / tanna avinazvarasvabhAvAnAM pazcAt kathaM - cidapi vinAzaH kartuM zakyaH, vinazvarasvabhAvAnAM punaH svahetubalAyAtatvAt prAgapi pratikSaNabhAvI na kAraNAntarApekSaH, svabhAvasya niyatarUpatvAt, tasmAt prANiti adyApi pratikSaNavilaya iti / atrocyate - satyametat kiM tu yathA vinAzakAraNAyogAt pratikSaNabhAvIti nAzo bhavadbhiH pratipadyate, tathaiva sthityutpattI pratikSaNabhAvinyau kiM na pratipadyate, taddhetUnAmapi vicAryamANAnAmayogAt / tathA hi-sthitihetunA tAvatsvayamasthirasvabhAvA bhAvA: 15 sthApyeran sthirasvabhAvA vA / na tAvatprathamaH pakSaH kSodaM kSamate, svabhAvasyA - nyathA kartumazakyatvAt, tasya pratiniyatarUpatvAt, cetanAcetanasvabhAvavat, anyathA svabhAvatAhAneH / dvitIyapakSe punaH svayaM sthirasvabhAvAnAM ki sthitihetunA / paraH sthitirneSyate eva tenAnabhyupagatopAlambha evAyamiti cet, hanta hato'si evaM hi bhAvAH kSaNamAtramapi na tiSTheyuH / kSaNabhAvinISyate eveti cet, sA tahi asthitisvabhAvAnAM hetuzatairapi kartuM na pAryate iti brUmaH / tatsvabhAvatve punarhetuvyApAranairarthakyAt / ahetukA satI sakalakAlaM bhavatIti datto jalAJjaliH pratikSaNavilayasya tathotpAdaheturapi tatsvabhAvasyotpattiM vidadhyAt atatsvabhAvasya vA / na tAvadAdyaH pakSaH kakSIkartuM yuktaH, svayamutpAdakasyotpAdane vyApriyamANo hi hetuH piSTaM pinaSTi, zaGkhaM dhavalayatIti, tadabhAve'pi svayogyatayotpatteH / nApi dvitIyaH kalpo'GgIkaraNArhaH, svayamanutpattidharmakasyotpAdayitumazakyatvAt, anyathA zazaviSANAdayo'pyutpAkoTimadhyAsIran, vizeSAbhAvAt, tatazca na kazcidatyantAbhAvaH syAt / tadyathA - nirhetukatvAt nAzaH pratikSaNabhAvI, tathaiva darzitayukteH sthityutpattI apIti trayAkAntaM sakalavastujAtamabhyupagantavyam, tathA sati jIvo'pi 103 For Personal & Private Use Only 5 10 20 25 30

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104 nyAyAvatAraH, 31 jIvatvacaitanyadravyatvAdibhiH sthemAnamAbibhrANa eva harSaviSAdAdibhiraparAparArthagrahaNapariNAmaizcotpAdavyayadharmakaH pAramArthikaH pramAteti balAt siddhimadhyAste / nanu ca yadyutpAdavyayasthitInAM nirhetukatvAt sakalakAlabhAvitA bhavadbhiH sAdhyate, tadAnvayavyatirekAbhyAM pratyakSAdipramANaprasiddhaH khalvayaM tatkAraNakalApavyApAraH kathaM neyaH / na cAyamapahnotuM zakyaH / tathA hikulAlAdikAraNavAtavyApAre ghaTAdayaH samupalabhyante, tadabhAve ca nopalabhyante iti tajjanyA ityacyante, sthitirapi vinAzakAraNasaMnidhAnAt prAka tabalAdeva, tathA nAzo'pi mudgarAdisaMnidhAnAsaMnidhAnAbhyAM sadasattAmanabhava tastatkRtaH pratIyate, nAhetukaH, tatkathametaditi / atrocyate-na vayaM sarvathA 10 hetUnAM vyApAra vArayAmaH, kiM tahi svayamutpAdavyayasthityAtmanA vivartamAnasya dravyasya hetavastadvizeSakaraNe vyApAramanubhavanti, tenaiva sArdhaM teSAmanvayavyatirekAnukaraNadarzanAt, dRSTasya cApahnave'smAkamapravRttatvAt, pratItiyuktilakSaNadvayapakSapAtitvAt, kevalaM pratItivikalAM yukti yuktivinAkRtAM vA pratIti nAGgIkurmahe, asaMbhavadarthagocaratayA nirAlambanatvAttasyA ityAstAM tAvat / 'svAnyanirbhAsi' ityanena prAguktasvaparAbhAsi pramANavizeSaNavanmImAMsakAn parokSabuddhivAdino yogAcArAMzca jJAnamAtravAdinaH pratikSipati / katham / jJAnajJAninoH kathaMcidabhedena taduktanyAyAvizeSAditi / 'kartA bhoktA' iti vizeSaNadvayena sAMkhyamataM vikuTTayati, kartA san bhoktApi iti kAkvopanyAsAt, akrtubhogaanupptteH, bhujikriyAnivartanasamarthasyaiva bhoktRtvAt japAkusumAdi20 saMnidhAnavazAt sphaTike raktatvAdivyapadezavadakarturapi prakRtyupadhAnavazAt sukhaduHkhAdibhogavyapadezo yuktaH / tathA hi--'prakRtivikAradarpaNAkArabuddhisaMkrAntAnAM sukhaduHkhAtmakAnAmarthAnAM puruSaH saMnidhAnamAtreNa bhojako vyapadizyate, buddhacadhyavasitamarthaM puruSazcetayate' - iti vacanAditi cet, na, kathaMcit sakriyAkatAvyatirekeNa prakRtyupadhAne'pyanyathAtvAnupapatteH, apracyutaprAcInarUpasya vyapadezAnahatvAt, tatpracyave ca prAktanarUpatyAgenottararUpAdhyAsitatayA sakriyatvamApatatIti nyAyAt / sphaTikadRSTAnte'pi japAkusumAdisaMnidhAnAdandhopalAdau raktatAnAvirbhavantI tasya tathAvidhaM pariNAma lakSayati, anyathAndhopalavattatrApi na prAduHSyAt, tannAkriyasya bhoktatopapadyate iti / 'vivRttimAn' ityamunA tvekAntanityamapariNAminaM naiyAyikavaizeSi30 kAdiprakalpitaM pramAtAraM nirasyati, sarvathA avicalitarUpasyArthagrahaNapari 15 25 For Personal & Private Use Only

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nyAyAvatAraH, 31 105 NAmAnupapatteH / vyatiriktajJAnasamavAyAdekAntanityo'pi pramiNotIti cet, na, samavAyasya prAgeva pratikSiptatvAt, saMbandhAntarasya ca vyatirekiNA sAkamanupapatteH, anyatra anyathAnupapannatvAt / na ca vyatirekiNi jJAne samasti, tadgrAhakapramANAbhAvAt, avyatirekAnubhavasya ca tadvAdhakatvAt / kiM ca yadi samavAyabalAdAtmani jJAnaM samavaiti, tadA AtmanAM samavAyasya ca vibhutvA- 5 dekarUpatvAcca sarvAtmasu kiM na samavaiti / vizeSAbhAvAta, tathA ca devadattajJAnena yajJadattAdayo'pyarthatattvaM buddhacaran / anyacca vijJAnodayasamaye'pi yAdRzaH prAgavasthAyAM tAdRza eva saMtiSThamAnaH prAgapramAtA pazcAt pramAteti bruvANaH khalUnmattatAmAtmani AvirbhAvayati, nAparamityAstAM tAvat / pazcArdhana punarbhUtavyatirekiNaM svasaMvedanapratyakSanirNAjhaM jIvaM darzayaccArvAka- 10 darzanaM tiraskurute, jaDAtmakabhUtAvyatireke hi taddhitalakSaNabodharUpaharSaviSAdAdivivartAnubhavAbhAvaprasaGgAt / nanu ca kAyAkArapariNatAni bhUtAnyevAtmavyatirekiNI cetanAmutkAlayanti, sA ca tathAvidhapariNAmapariNateSu teSu saMtiSThate tadabhAve punasteSveva nilIyate iti tadvayatirekAnubhave'pi na paralokayAyijIvasiddhiH, iyataiva dRSTavyavahAropapatteH / naitadasti, dvayaM hi tAvadetat 15 saMyogamanubhavadupalabhyate-paJcabhUtAtmakaM zarIraM cetanA ca / tatrApi zarIraM bahirmakhAkAreNa bodhanArtharUpatayA jaDamanubhUyate, cetanA punarantarmukhAkAraNa svasaMvedanapratyakSeNa sAkSAtkriyate, ata evAvyatirekaH pakSaH pratibhAsanirAkRtatvAnnAzaGkitaH, vyatirekiNoH punaH prakAzamAnayoH yadi bhUtAnyeva cetanAmuskAlayantIti bhavadbhiH parikalpyate, tadA cetanaiva bhavAntarAdutpattisthAnamAyAtA 20 paJcabhUtabhrAntijanakaM zarIraM nivartayet, punarbhavAntaraM yAtukAmA muJcet, tattayAdhiSThitaM gamanAdiceSTAM kuryAt, tadviyuktaM punaH kASThavattiSThediti jIvasaMpAdyameva zarIram, na punarasau tatsaMpAdya iti / etatparikalpanaM yuktataraM pazyAmaH, jIvasya cetanAvataH sakarmakatayAparAparabhavabhramaNaparAparazarIranivartanayorupapadyamAnatvAt / bhavAntarAdAgacchannutpattisthAnaM jIvo'dhyakSeNa nopa- 25 labhyate iti cet, bhUtAnyapi tahi kAyAkAradhAraNadvAreNa cetanAmutkAlayantIti pratyakSeNa nopalakSyante iti samAno nyAyaH / atha kAyAkArapariNateSveva bhUteSa cetanopalabhyate nAnyadA ityanyathAnupapattivazAt tajjanyeti parikalpyate, evaM tahi mRtAvasthAyAM kAyAkAramAbibhrANeSvapi nopalabdhA, kAyAkArapariNAmo vA kAdAcitkatayA hetvantarApekSI ityanyathAnupapattivazAdeva tannirvartanakSamA 30 For Personal & Private Use Only

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nyAyAvatAraH, 31 cetanA bhavAntarAgatacetanA jIvasaMbandhinIti pratipadyAmahe / kiM ca, jIvastAvat karmacaitanyasaMbandhAccharIranirvartanArthaM pravartata iti yuktamevaitat bhUtAni punaH kiMbhUtAni cetanAkaraNe pravarteran sacetanAni nizcetanAni vA / yadyAdyaH kalpaH, tato vikalpayugalamavatarati -- taccaitanyaM tebhyo bhinnamabhinnaM vA / yadi bhinnaM tadA puruSazarIravat tatrApi bhUtaiH saha vartamAnamapi bhUtavilakSaNamAtmakAraNamanumApayatIti tadavasthaiva jIvasiddhiH / athAbhinnam, tathA sati samastabhUtAnAmaikyaM prasajati, ekacaitanyAvyatiriktatvAt, tatsvarUpavat / nijanijacaitanyAvyatirekINi bhUtAni tenAyamadoSa iti cenna, tatsaMpAdyapuruSazarIre'pi tajjanyapaJcacaitanyaprasaGgAt / paJcApi saMbhUya bRhatpuruSacaitanyaM bahavastilA iva tailaghaTa 10 janayantIti cet, tarttAha puruSacaitanyaM kiM teSAmeva saMyogo yadvA tadutpAdyamanyadeva / yadyAdyaH kalpaH, tadayuktam, caitanyAnAM parasparaM mizraNAbhAvena saMyogavirodhAt, itarathA bahupuruSacaitanyAni saMbhUya bRhattamacaitanyAntaramArabheran / atha dvitIyaH pakSaH, tatrApi teSAM kimanvayo'sti nAsti vA / yadyasti, tadayuktam, prAgvattajjanyacaitanyapaJcarUpatApatteH / atha nAsti, tadapyacAru, niranvayotpAdasya pramANabAdhitatvAt, tanna sacetanAni bhUtAni cetanAkaraNe vyApArabhAji bhavitumarhanti / nApi nizcetanAni teSAmatyantavilakSaNatayA caitanyotpAdavirodhAt itarathA sikatAdayastailAdikaraNe vyApriyeran / kiM ca tatsamudAyamAtrasAdhyaM vA caitanyaM syAt viziSTatatpariNAmasAdhyaM vA / na tAvadAdyA klRptiH, ilAjalAnalAnilanabhastala mIlane'pi cetanAnupalabdheH / 20 dvitIyaviklRptau punaH kiM vaiziSTyamiti vAcyam / kAyAkArapariNAma iti cet, sa tahi sarvadA kasmAnna bhavati / kutazciddhetvantarApekSaNAditi cet, tarttAha hetvantaraM bhavAntarAyAtajIvacaitanyamityanumimImahe, tasyaiva kAyAkArapariNAma sAdhyacaitanyAnurUpopAdAnakAraNatvAt, tadvirahe kAyAkArapariNAmasadbhAve'pi mRtAvasthAyAM tadabhAvAt gamanAdiceSTAnupalabdheH, tanna kAyAkAra25 pariNAmajanyacaitanyam, api tu sa eva tajjanya iti yuktaM pazyAmaH / na pratyakSAdanyat pramANamasti, na ca tena paralokagamanAgamanAdikaM caitanyasyopalakSyate, tena dRSTAnyeva bhUtAni tatkAraNatayA kalpanIyAnIti cet, na, kevalapratyakSapratikSepeNa pramANAntarANAM prAgeva prasAdhitatvAt, tathA ca bhUyAM. syanumAnAni paralokAnuyAyijIvasAdhakAni pravarteran / tadyathA - tadaharjAtabAlakasya AdyastanAbhilASaH pUrvAbhilASapUrvakaH, abhilASatvAt, dvitIyadiva - " 106 5 15 30 For Personal & Private Use Only

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107 nyAyAvatAraH, 32 sAdistanAbhilASavat / tadidamanumAnamAdyastagAbhilASasyAbhilASAntarapUrvakatvamanumApayadarthApatyA paralokayAyijIvamAkSipati, tajjanmanyabhilASAntarAbhAvAt, evamanyadapyudAhAryamityAstAM tAvat / tadayaM svaparaprakAzaH kartA bhoktA nityAnityAtmako bhUtavilakSaNaH sAkSAtkRtakaticinijaparyAyAnumitAnAdyanantakAlabhAvinijAnantaparyAyavivartaH pramANapratiSThitaH pAramArthiko jIvaH 5 sakalanayapramANavyApakaH pramAteti sthitam // 31 // sAMprataM paryantazlokena prakaraNArthamupasaMharannAha - pramANAdivyavastheyamanAdinidhanAtmikA / sarvasaMvyavahartRNAM prasiddhApi prakIrtitA // 32 // pramANAni pratyakSAdIni, AdizabdAt nayaparigrahasteSAM vyavasthA prati- 10 niyatalakSaNAdirUpA maryAdA seyamanantaroktasthityA prakIrtiteti saMsargaH / kibhUtA / Aha-AdiH prabhavaH, nidhanaM paryantaH, na vidyate Adinidhane yasyAsau tathAvidha AtmA svarUpamasyAH sA anAdinidhanAtmikA sarvasaMvyavahartaNAM laukikatIrthikAdibhedabhinnasamastavyavahAravatAM prasiddhApi rUDhApi, tadaprasiddhau nikhilavyavahArocchedaprasaGgAt, taducchede ca vicArAnutthAnena kasyacittatvasya 15 na pratiSThitiH, prakIrtitA saMzabditA, avyutpannavipratipannavyAmohApohAyeti gamyate, pramANaprasiddhe'pyarthe prabalAvaraNakudarzanavAsanAditaH keSAMcidanadhyavasAyaviparyAsarUpavyAmohasadbhAvAt, tadapanodArtha ca sati sAmarthya karuNAvatAM pravRtteriti // 32 // syAdvAdvakesarisubhISaNanAdabhIteruttrastalolanayanAn prplaaymaanaan| 20 heturnayAzritakutIrthimagAnananyatrANAn vihAya jinameti tamAzrayadhvam // 1 // bhaktirmayA bhagavati prakaTIkRteyaM tacchAsanAMzakathanAnna matiH svkiiyaa| mohAdato yadiha kiMcidabhUdasAdhu tatsAdhavaH kRtakRpA mayi zodhayantu // 2 // nyAyAvatAravivati vividhAM vidhitsoH siddhaH zubho ya iha puNyacayastato me| nityaH parArthakaraNodyatamA bhavAntAd bhUyAjjinendramatalampaTameva cetaH // 3 // 25 iti nyAyAvatAravivRtiH samAptA // kRtiriyamAcAryasiddhavyAkhyAnikasya / granthAnam 2073 // For Personal & Private Use Only

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zrI siddhasenaviracitAH ekaviMzatidvatrizikA : / - - For Personal & Private Use Only

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svayaMbhuvaM bhUtasahasranetramanekamekAkSarabhAvaliGgam / avyaktamavyAhatavizvalokamanAdimadhyAntamapuNyapApam // 1 // samantasarvAkSagaNaM nirakSaM svayaMprabhaM sarvagatAvabhAsama / atItasaMkhyAnamanantakalpamacintyamAhAtmyamalokalokam // 2 // kuhetutarkoparataprapaJcasadbhAvazuddhAprativAdavAdam / praNamya sacchAsanavardhamAnaM stoSye yatIndraM jinavardhamAnam // 3 // na kAvyazakterna parasparejyA na vIrakIrtipratibodhanecchayA / na kevalaM zrAddhatayaiva nUyase guNajJapUjyo 'si yato 'yamAdaraH // 4 // parasparAkSepaviluptacetasaH svavAdapUrvAparamUDhanizcayAn / / samIkSya tattvotpathikAn kuvAdinaH kathaM pumAn syAcchithilAdarastvayi // 5 vadanti yAneva guNAndhacetasaH sametya doSAn kila te svavidviSaH / ta eva vijJAnapathAgatAH satAM tvadIyasUktipratipattihetavaH // 6 // kRpAM vahantaH kRpaNeSu jantuSu svamAMsadAneSvapi muktacetasaH / tvadIyamaprApya kRtArthakauzalaM svataH kRpAM saMjanayantyamedhasaH // 7 // jano 'yamanyaH karuNAtmakairapi svaniSThitaklezavinAzakAhalaiH / vikutsaryastvadvacanAmRtauSadhaM na zAntimApnoti bhavAtiviklavaH // 8 // prapaJcitakSullakatarkazAsanaH parapraNeyAlpamatirbhavAsanaH / tvadIyasanmArgavilomaceSTitaH kathaM nu na syAtsuciraM jano jinaH // 9 // parasparaM kSudrajanaH pratIpagAnihava daNDena yunakti vA na vA / nirAgasastvatpratikUlavAdino dahantyamutraha ca jAlmavAdinaH // 10 // avidyayA cedyugapadvilakSaNaM kSaNAdi kRtsnaM na vilokyate jagat / dhruvaM bhavadvAkyavilomadurnayAMzcirAnugAMstAnupagUhya zerate // 11 // samRddhapatrA api sacchikhaNDino yathA na gacchanti gataM garutmataH / sunizcitajJeyavinizcayAstathA na te mataM yAtumalaM pravAdinaH // 12 // ya eSa SaDjIvanikAyavistaraH parairanAloDhapathastvayoditaH / anena sarvajJaparIkSaNakSamAstvayi prasAdodayasotsavAH sthitAH // 13 // For Personal & Private Use Only

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112 dvAtriMzikA, 1 vapuH svabhAvasthamaraktazoNitaM parAnukampAsaphalaM ca bhASitam / na yasya sarvajJa vinizcayastvayi dvayaM karotyetadasau na mAnuSaH // 14 // alabdhaniSThAH prasamiddhacetasastava praziSyAH prathayanti yadyazaH / na tAvadapyekasamUhasaMhatAH prakAzayeyuH paravAdipArthivAH // 15 // yadA na saMsAravikArasaMsthitivigAhyate tvatpratighAtanonmukhaiH / zaTaistadA sajjanavallabhotsavo na kiMcidastItyabhayaiH prabodhitaH // 16 // svapakSa eva pratibaddhamatsarA yathAnyaziSyAH svarucipralApinaH / niruktasUtrasya yathArthavAdino na tattathA yattava ko 'tra vismayaH // 17 // nayaprasaMgAparimeyavistarairanekabhaGgAbhigamArthapezalaiH / akRtrimasvAdupadairjanaM janaM jinendra sAkSAdiva pAsi bhASitaiH // 18 // vilakSaNAnAmavilakSaNA satI tvadIyamAhAtmyavizeSasaMbhalI / manAMsi vAcAmapi mohapicchalAnyupetya te 'tyadbhata bhAti bhAratI // 19 // asatsadeveti parasparadviSaH pravAdinaH kAraNakAryatarkiNaH / tudanti yAn vAgviSakaNTakAnna tairbhavAnanekAntazivoktiraryata // 20 // nisarganityakSaNikArthavAdinastathA mahatsUkSmazarIradarzinaH / yathA na samyaGmatayastathA mune bhavAnanekAntavinItamuktavAn // 21 // mukhaM jagaddharmaviviktatAM pare vadanti teSveva ca yAnti gauravam / tvayA tu yenaiva mukhena bhASitaM tathaiva te vIra gataM sutairapi // 22 // tapobhirekAntazarIrapIDanaitratAnubandhaH zrutasaMpadApi vA / tvadIyavAkyapratibodhapelavairavApyate naiva zivaM cirAdapi // 23 // na rAganirbhartsanayantramIdRzaM tvadanyadRgbhizcalitaM vigAhitam / yatheyamantaHkaraNopayuktatA bahizca citraM kalilAsanaM tapaH // 24 // virAgahetuprabhavaM na cetsukhaM na nAma tatkiciditi sthitA vayam / sa cennimittaM sphuTameva nAsti na tvadanyataH sa tvayi yena kevalaH // 25 // na karmakartAramatItya vartate ya eva kartA sa phalAnyupAznute / tadaSTadhA pudagalamUrtikarmajaM yathAttha naivaM bhuvi kazcanAparaH // 26 // na mAnasaM karma na dehavAGmayaM zubhAzubhajyeSThaphalaM vibhAgazaH / yadAttha tenaiva samIkSyakAriNaH zaraNya santastvayi nAtha buddhayaH // 27 // yadA na kopAdiviyuktalakSaNaM na cApi kopAdisamastalakSaNam / tvamAttha sattvaM pariNAmalakSaNaM tadeva te vIra vibuddhalakSaNam // 28 // For Personal & Private Use Only

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113 dvAtriMzikA, 1-2 kriyAM ca saMjJAna viyoganiSphalAM kriyAvihInAM ca vibodhasaMpadam / nirasyatA klezasamUhazAntaye tvayA zivAyAlikhiteva paddhatiH // 29 // sunizcitaM naH paratantrayuktiSu sphuranti yAH kAzcana sUktasaMpadaH / tavaiva tAH pUrvamahArNavotthitA jagatpramANaM jina vAkyaviSaH // 30 // zatAdhvarAdyA lavasaptamottamAH surarSabhA dRSTaparAparAstvayA / / tvadIyayogAgamamugdhazaktayastyajanti mAnaM suralokajanmajam // 31 // jagannaikAvasthaM yugapadakhilAnantaviSayaM yadetatpratyakSaM tava na ca bhavAn kasyacidapi / anenaivAcintyaprakRtirasasiddhastu viduSAM samIkSyaitadvAraM tava guNakathotkA vayamapi // 32 // // iti prathamA dvAtriMzikA // 1 // vyaktaM niraJjanamasaMskRtamekavidyu vidyAmahezvaramayAcitalokapAlam / brahmAkSaraM paramayoginamAdisAMsyaM yastvAM na veda na sa vIra hitAni veda // 1 // duHkhAditeSu na ca nAma ghRNAmukho 'si na prArthitArthasakhiSUpanataprasAdaH / na zreyasA ca na yunakSi hitAnuraktAn nAtha pravRttyatizayastvadanirgato 'yam // 2 // kRtvA navaM suravadhUbhayaromaharSa datyAdhipaH zatamukhabhrakuTovitAnaH / tvatpAdazAntigRhasaMzrayalabdhacetA lajjAtanudyuti hareH kulizaM cakAra // 3 // pItAmRteSvapi mahendrapuraHsareSu mRtyuH svatantrasukhadurlalitaH sureSu / vAkyAmRtaM tava punavidhinopayujya zUrAbhimAnamavazasya pibanti mRtyoH // 4 / / For Personal & Private Use Only

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114 dvAtriMzikA, 2 apyeva nAma dahanakSatamUlajAlA lakSmIkaTAkSasubhagAstaravaH punaH syuH / na tveva nAtha jananaklamamUlapAdAs tvadarzanAnalahatAH punarudbhavanti // 5 // uttrAsayanti puruSa bhavato vacAMsi vizvAsayanti paravAdisubhASitAni / duHkhaM yathaiva hi bhavAnavadattathA tat tatsaMbhave ca matimAn kimivAbhayaH syAt // 6 // sthAne janasya paravAdiSu nAthabuddhir dveSazca yastvayi guNapraNato hi lokaH / te pAlayanti samupAzritajIvitAni tvAmAzritasya hi kutazcirameSa bhAvaH // 7 // citraM kimatra yadi nirvacanaM vivAdA na prApnuvanti nanu zAstari yuktametat / uktaM ca nAma bhavatA bahunakamArga nirvigrahaM ca kimataH paramadbhutaM syAt // 8 // mAM pratyasau na manujaprakRtijino 'bhUt zaGke ca nAtiguNadoSavinizcayajJaH / yattvAM jina tribhuvanAtizayaM samIkSya nonmAdamApa na bhavajvaramunmamAtha // 9 // anye 'pi mohavijayAya nipIDya kakSAm abhyutthitAstvayi virUDhasamAnamAnAH / aprApya te tava gati kRpaNAvasAnAsa tvAmeva vIra zaraNaM yayurudvahantaH // 10 // tAvadvitarkaracanApaTubhirvacobhir medhAvinaH kRtamiti smayamudvahanti / yAvanna te jina vacassvabhicApalAste siMhAnane hariNabAlakavatskhalanti // 11 // For Personal & Private Use Only

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dvAtriMzikA, 2 115 tvadbhASitAnyavinayasmitakuJcitAkSAH svagrAharaktamanasaH paribhUya bAlAH / naivodbhavanti tamasaH smaraNIyasaukhyAH pAtAlalonazikharA iva lodhravRkSAH // 12 // saddharmabIjavapanAnaghakauzalasya yallokabAndhava tavApi khilAnyabhUvan / tannAdbhataM khagakuleSviha tAmaseSu sUryAMzavo madhukarIcaraNAvadAtAH // 13 // tvacchAsanAdhigamamUDhadizAM narANAm AzAsmahe puruSamapyanupattameva / unmArgayAyiSu hi zIghragatirya eva nazyatyasau laghutaraM na mRduprayAtaH // 14 // tiSThantu tAvadatisUkSmagabhIragAdhAH saMsArasaMsthitibhidaH zrutavAkyamadrAH / paryAptamekamupapattisacetanasya rAgAciSaH zamayituM tava rUpameva // 15 // vairAgyakAhalamukhA viSayaspRhAndhA jJAtuM svamapyanadhiyA hRdayapracAram / nAtaH paraM bhava iti vyasanopakaNThA vizvAsayantyupanatAMstvayi mUDhasaMjJAH // 16 // sattvopaghAtaniranugraharAkSasAni vaktRpramANaracitAnyahitAni pItvA / advArakaM jina tamastamaso vizanti yeSAM na bhAnti tava vAgdyutayo manassu // 17 // dagdhendhanaH punarupaiti bhavaM pramathya nirvANamapyanavadhAritabhIruniSTham muktaH svayaM kRtabhavazca parArthazUras tvacchAsanapratihateSviha moharAjyam // 18 // For Personal & Private Use Only

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116 dvAtriMzikA, 2 pApaM na vAJchati jano na ca vetti pApaM puNyonmukhazca na ca puNyapathaH pratItaH / niHsaMzayaM sphuTahitAhitanirNayastu tvaM pApavatsugata puNyamapi vyadhAkSIH // 19 // satkAralAbhaparipaktizaThairvacobhir duHkhadviSaM janamanupravizanti tIrthyAH / lokaprapaJcaviparItamadhIradurga zreyaHpathaM tvamavidUrasukhaM cakarSa // 20 // daityAGganAtilakaniSThuravajradIptau zake suraughamukuTAcitapAdapIThe / tiryakSu ca svakRtakarmaphalezvareSu tadvAkyapUtamanasAM na vikalpakhedaH // 21 // yaireva hetubhiranizcayavatsalAnAM sattveSvanarthaviduSAM karuNApadezaH / taireva te jina vacassvaparokSatattvA mAdhyasthyazuddhamanasaH zivamApnuvanti // 22 // ekAntanirgaNa bhavantamapetya santo yatnAjitAnapi guNAn jahati kSaNena / klIbAdarastvayi punarvyasanolbaNAni bhuGkte ciraM guNaphalAni hi tApanaSTaH // 23 // kurvanna mAramupayAti na cApyakurvan nAsyAtmanaH zivamahaddharyabalaM nidhAnam / vedaMstamevamavasAditavedamattvAd bhUyo na duHkhagahaneSu vaneSu zete // 24 // kartA na karmaphalabhugna ca karmanAzaH karjantare 'pi ca na karmaphalodayo 'sti / kartA ca karmaphalameva sa cApyanAdyas tvadvAkyanItiriyamapragatAnyatIyaH // 25 // For Personal & Private Use Only

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dvAtriMzikA, 2 117 bhIroH satastava kathaM tvamarezvaro 'sau vIro 'yamityanavadhAya cakAra nAma / mRtyorna hastapathametya bibheti vIras tvaM tasya gocaramapi vyatiyAya lInaH // 26 // nAdityagarvajamahastava kiMcidasti nApi kSapA zazimayUkhazuciprahAsA / rAtridinAnyatha ca pazyasi tulyakAlaM kAlatrayotpathagato 'nyanatItakAlaH // 27 // candrAMzavaH kamalagarbhaviSaktamugdhAH sUryo 'pyajAtakiraNaH kumudodareSu / vIra tvameva tu jagatyasapatnavIras trailokyabhUtacaritApratighaprakAzaH // 28 // yazcAmbudodaraniraGakuzadIptirarkas tArApatizca kumadadyutigaurapAdaH / tAbhyAM tamo gupilamanyadiva prakAzyaM kastaM prakAzavibhavaM tava mAtumarhaH // 29 // nArthAn vivitsasi na vetsyasi nApyavetsIr na jJAtavAnasi na te 'cyuta vedyamasti / trailokyanityaviSamaM yugapacca vizvaM pazyasyacintyacaritAya namo 'stu tubhyama // 30 // zabdAdayaH kSaNasamudbhavabhaGgazIlAH . saMsAratIramapi nAstyaparaM paraM vA / tulyaM ca tattava tayoraparokSagApsu tvayyadbhuto 'pyayamanadbhuta eSa bhAvaH // 31 // ananyamatirIzvaro 'pi guNavAka samAH zAzvatIr yadA na guNalokapAramanumAtumIzastava / pRthagjanalaghusmatijina kimeva vakSyAmyahaM manorathavinodacApalamidaM tu naH siddhaye // 32 // // iti dvitIyA dvAtriMzikA // 2 // For Personal & Private Use Only

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118 dvAtriMzikA, 3 ananyapuruSottamasya puruSottamasya kSitAvacintyaguNasAtmanaH prabhavavikriyA vartmanaH / prasAdavijitasmRtirgaNayituM matiprodgamaM stavaM kila vivakSurasmi puruhUtagItAtmanaH // 1 // vyalokapathanAyakairhataparizramacchadmabhir nirAgasi sukhonmukhe jagati yAtanAniSThuraiH / aho ciramapAkRtAH sma zaThavAdibhirvAdibhis tvadAzrayakRtAdarAstu vayamadya vIra sthitAH // 2 // anAdinidhanaH kvacitkvacidanAdirucchedavAn pratisvamavizeSajanmanidhanAdivRttaH punaH / bhavavyasanapaJjaro 'yamuditastvayA no yathA tathAyamabhavo bhavazca jina gamyate nAnyathA // 3 // jagatyanunayanyayAbhyudayavikriyAvanti ca svatantraguNadoSasAmyaviSamANi bhojyAnyapi / kriyAphalavicitratA ca niyatA yathA bhoginAM tathA tvamidamuktavAniha yathA pare zerate // 4 // atItya niyatavyathau sthitivinAzamithyApathau nisargazivamAttha mArgamudayAya yaM madhyamam / sa eva duranuSThito 'yamabhidhAnarUkSAzayAnmadhAviva mahorago dazati durgRhItoddhataH // 5 // jagaddhitamanorathAH svayamanAvRtaprItayaH kRtArthanivRtAdarAzca vivRtograduHkhe jane / guNajJaparimRgyamANalaghavaH svanItaH pare tvameva tu yathArthavAdazucirarthavidbhirvRtaH // 6 // pravRttyapanayakSataM jagadazAntajanmavyathaM virAmalaghulakSaNastvamakarostadantaHkSaNama / janAnumukhacATavastaruNasatkRtaprAtibhAH pravRttiparamArthameva paramArthamAhuH pare // 7 // For Personal & Private Use Only

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dvAtriMzikA, 3 kvaciniyatipakSapAtaguru gamyate te vacaH svabhAvaniyatAH prajAH samayatantravRttAH kvacit / svayaM kRtabhujaH kvacit parakRtopabhogAH punar na vA vizadavAdadoSamalino 'syaho vismayaH // 8 // parasparavilakSaNAzca na ca nAmarUpAdayaH kriyApi ca na tAnatItya na ca te kriyaikAntataH / nirodhagatayasta eva na ca vikriyAnizcayA nimIlitavilocanaM jagadidaM tvayonmIlitam // 9 // na kazcidapi jAyate na ca paratvamApadyate pratikSaNanirodhajanmaniyatAzca sarvAH prajAH / ya eva ca samudbhavaH savilayaH pratisvaM ca tau tavAparamidaM manasvanalasainikhAtaM vacaH // 10 // pRthaG na bhavaheturasti na ca bhokturanyo bhavaH prasUtirapi jAyamAnamatito 'sti nAnyA na ca / sthitirgamanamunnatirvyasanamiSTayo buddhayas tathetyanavabaddhapUrvamaparaiH prabaddhaM tvayA // 11 // svabhAvaniyatastvayA jina na kazcidAtmoditas tvameva ca paraM lalAma paramArthatattvArthinAm / asaMbhavamanAzamekamamitakSayasthAninaM yathainamavadattathaiva paramAtmatAsyAtmanaH // 12 // pRthaGa na cayanAdayo na ca parasparaikAtmakA na buddhirapi tAnatItya na ca tadgatA buddhayaH / atItya na ca cetanAsti sukhaduHkhamohodayA na yuktamiva nAma te jina vigAhadhIraM vacaH // 13 / / kSamaiva puruSaM ruSaMzca na vijAtirabhyunnatir na nAma matimArdavaM na nikRtirna nAmArjavam / RtaM vitathameva guptirathavA tapaH kilbiSaM vimuktimapi bandhamAttha na ca tattathA nAnyathA // 14 // For Personal & Private Use Only

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120 na kazcana karoti nApi paribhujyate kenacin na vedyamapi kiMcidasti na ca na kriyAbhUtayaH / bhavaza ca bhavAntaraM vrajati kazcidabhyeti vA gati na ca vinA bhavo 'styabhava nizcitaM te vacaH // 15 // viyojayati cAtubhirna ca vadhena saMyujyate zivaM ca na paropamadapura SasmRtevidyate / vadhAya nayamabhyupaiti ca parAnna nighnannapi tvayAyamatidurgamaH prathamahetu dyotitaH // 16 // egory bhoravo vacana satya satyAdarAH patantyazivameva satyavacanArthamUDhA janAH / parapriyahitaiSiNazca bahuyAtanAH pANayaH samantazivasauSThavaM tava na ye vacaH saMnatAH // 17 // ya eva ratihetavaH samaphalAsta evArthato na ca prazamahetureva mativibhramotpAdakaH / ya eva ca samudbhavaH savilayaH pratisvaM ca tau tavAmRtamidaM vacaH pratihatairgadaH pIyate // 18 // mamAhamiti caiSa yAvadabhimAnadAhajvaraH kRtAntamukhameva tAvaditi na prazAntyunnayaH / yazaH sukhapipAsitairayamasAvanarthottaraiH parairapasadaH kuto'pi kathamapyapAkRSyate // 19 // na duHkhasukhakalpanAmalinamAnasaH sidhyati na cAgamasadAdaro na ca padArthabhaktIzvaraH / na zUnyaghaTitasmRtirna zayanodarastho na vA yathAttha na tataH paraM hitaparIkSakairmanyate // 20 // tvameva paramAstikaH paramazUnyavAdI bhavAn tvamujjvalavinirNayo 'pyavacanIyavAdaH punaH / parasparaviruddhatattvasamayazca suzliSTavAk tvameva bhagavannakampyasunayo yathA kastathA // 21 // dvAtriMzikA, 3 For Personal & Private Use Only

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dvAtriMzikA, 3 121 na kiMcidupalakSyate gaganakASThayorantaraM na cApi na pRthaka tayostadupalakSitaM lakSaNam / na cAsti niyamo dizAM na ca hitocitaiSA sthitis tvadIyamiva zAsanaM sunayaniSprakampAH sthitAH // 22 // vyayo 'pi punarudbhave bhavati karmaNAM kAraNaM cayo 'pi ca paraMlalAma bhavanirjarAbodhane / karoti malamarjayannapi ca niSkRti karmaNAM na vA kva tava tIrNasaMganika parIkSA kSamA // 23 // na karma phalagauravAjati nApyakarmA kvacin na cApi maraNAdapetya na ca sarvathaivAmataH / na cendriyagaNaM vihAya na tanuM na caivAnyathA mataM tava niraJjanaM vizati bhavyadhIraJjanam // 24 // carAcaravizeSitaM jagadanekaduHkhAntikam anAdibhavahetugUDhadRDhazRGkhalAbandhanam / udAhRtamidaM jinendra saviparyayaM yattvayA hyanena bhavazAsanaM tava sRtA budhAH zAsanam // 25 // kriyA bhavati kasyacinna ca viniSpatatyAzrayAt svayaM ca gatimAna vrajatyatha ca hetumAkAGkSate / guNo 'pi guNavacchito na ca tadantaraM vidyate tvayaiSa bhajanojitaH sugada siMhanAdaH kRtaH // 26 // na jAtu narakaM naro vrajati sAgaso 'pyantazo na cApi narakAdapAyamanavetya saMvedyate / kadAcidiha vairamApya narakopagaM mucyate na cApi tava vIra vAkyamatipezalaM doSalam // 27 // zayAnamatijAgarUkamatizAyinaM jAgaraM sasaMjJamapi vItasaMjJamatha momuhaM saMjJinam / vikatthanamabhASiNaM vacanamUkamAbhASiNaM duruktamiva manyate na tava yo mataM manyate // 28 // For Personal & Private Use Only

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122 dvAtriMzikA, 3-4 na mohamativRtya bandha uditastvayA karmaNAM na caikamapi bandhanaM prakRtibandhabhAvo mahAn / anAdibhavahetureSa na ca badhyate nAsakRt tvayAtikuTilA gatiH kuzala karmaNAM darzitA // 29 // ihaiva paripAkameti vihitaM pare vA bhave bhavo 'pi na bhave 'sti naiva na bhavatyasau prAgapi / kvacicca kRtamanyathA phalati sarvathaivAnyathA avandhyamiha coditaM sukRtamaSTasaMkhyaM tvayA // 30 // kRpAkRza ivoktavAn yadasi vIra ghoraM tapa' bhavAtipariviklavastaditi zAntaye sevyase / asArabhavabuddhayastu bhavarogazAntau pare nidAnamiva dRSTidoSamavadhIritAstvatsutaiH // 31 // aviditaguNa stotuM kaH syAtprameyaguNAnapi tribhuvanaguruH kiM tvevAhaM tava stavacApalaH / na tu gaNayituM cAnyApAtaM naya svahitaiSiNAM tvayi samuditAnandaM ceto mayetyanuvartitum // 32 // // iti tRtIyA dvAtriMzikA // 3 // [4] paricintya jagattava zriyA na virodhastimitena cetasA / paruSaM pratibhAti me vacastvadRte vIra yato 'yamudyamaH // 1 // yadi vA kuzaloccalaM mano yadi vA duHkhanipAtakAtaram / na bhavantamatItya raMsyate guNabhakto hi na vaJcyate janaH // 2 // kulizena sahasralocanaH savitA cAMzusahasralocanaH / na vidArayituM yadIzvaro jagatastadbhavatA hataM tamaH // 3 // niravagrahamuktamAnaso viSayAzAkaluSasmRtirjanaH / tvayi kiM paritoSameSyati dviradaH stambha ivAciragrahaH // 4 // For Personal & Private Use Only

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dvAtriMzikA, 4 hitayuktamanoratho 'pi saMstvayi na prItimupaiti yatpumAn / atibhUmividAradAruNaM tadidaM mAnakalevijRmbhitam // 5 // bhavamUlaharA mazaknuvaMstava vidyAmadhigantumaJjasA / bhavate 'yamasUyate jano bhiSaje mUrkha ivezvarAturaH // 6 // na sadaHsu vadannazikSito labhate vaktRvizeSagauravam / anupAsya guruM tvayA punarjagadAcAryakameva nirjitam // 7 // vitathaM kRpaNaH svagauravAdvadati svaM ca na te 'sti kiMcana / vitathAni sahasrazazca te jagatazcApratimo 'si nAyakaH // 8 // bhayameva yadA na budhyate sa kathaM nAma bhayAdvimokSyate / abhaye bhayazaGkinaH pare yadayaM tvadguNabhUtimatsaraH // 9 // balasAdhyamalaM na durbalaH pratiSeddhuM viniyoktumeva vA / niyateyamRServyavasthitistava lokasya ca nAtmavairiNaH // 10 // yadi yena sukhena rajyate kurute raktamanAzca yatsvayam / pravicintya janastadAcaretpratighAtena rameta kastvayi // 11 // avikalpamanassvidaM vacastava yaireva manassu saMbhRtam / samatIta vikalpagocarAH sukhino nAthatayaiva te janAH // 12 // parivRddhimupaiti yadyathA niyato 'syApacayastato 'nyathA / tamasA paricIyate bhavastvadanAtheSu kathaM na vartsyati // 13 // yadi nAma jigISayApi te nipateyurvacaneSu vAdinaH / cirasaMgatamanyasaMzayaM kSiNuyurmAnamanarthasaMcayam // 14 // udadhAviva sarvasindhavaH samudIrNAstvayi sarvadRSTayaH / na ca tAsu bhavAnudIkSyate pravibhaktAsu seritsvivodadhiH // 15 // vacanaivivadanti vAdino bhavatA nobhayathApi tairbhavAn / mahatA viparItadarzano vitathagrAhahato virudhyate // 16 // svayameva manuSyavRttayaH kathamanyAn gamayeyurunnatim / anukUlahRtastu bAlizaH skhalati tvayyasamAnacakSuSi // 17 // avikalpasukhaM sukheSviti bruvate kevalamalpamedhasaH / tvayi tattu yathArthadarzanAtsakalaM vIra yathArthadarzanam // 18 // For Personal & Private Use Only 123

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124 dvAtriMzikA, 4 na mahatyaNutA na cApyaNau vibhutA saMbhavatoha vAdinAm / bhavatastu tathA ca tanna ca pratibodhAvahitairvinizcitam // 19 // sukhaduHkhavivekasAdhanaM vihitaM tIrthamidaM jina tvayA / na ca so 'styapayAti yastayorathavAsya pratiSiddhazAsanam // 20 // tamasazca na kevalasya ca pratisaMsargamazanti sUrayaH / tvayi sarvakaSAyadoSale jina kaivalyamacintyamudgatam // 21 // puruSasya na kevalodayaH pazavazcApyanivRttakevalAH / / na ca satyapi kevale prabhustava cintyeyamacintyavadgatiH // 22 // vapuSo na bahirmanaHkriyA manaso nApi bahirvapuHkriyA / na ca tena pRthaG na caikadhA dviSatAM te 'yamaSTigocaraH // 23 // na ca duHkhamidaM svayaM kRtaM na parairnobhayajaM na cAkRtam / niyataM ca na cAkSarAtmakaM viduSAmityupapAditaM tvayA // 24 // na paro 'sti na cAparastvayi pratibuddhapratibhasya kazcana / na ca tAvavibhajya pazyati pratisaMkhyAnapadAtipUruSaH // 25 // gatimAnatha cAkriyaH pumAn kurute karma phalairna yujyate / phalabhuk ca na cArjanakSamo vidito yavidito 'si tairmune // 26 // svata eva bhavaH pravartate svata eva pravilIyate 'pi ca / svata eva ca mucyate bhavAditi pazyaMstvamivAbhavo bhavet // 27 // asamIkSitavAGmahAtmasu pracayaM naiti pumAn mahAtmasu / asamIkSya ca nAma bhASase paramazcAsi gurumahAtmanAm // 28 // bhavabIjamanantamujjhitaM vimalajJAnamanantamajitam / na ca honakalo 'si nAdhikaH samatAM cApyanivRtya vartase // 29 // sati cakSuSi tatprayojanaM na karoSItyabhizapyate pumAn / bhavatastvalameSa saMstavo viduSAmanyapathAnivRttaye // 30 // jananaM ca yathA mahadbhayaM tadabhAvazca yathottamo 'bhayam / vimRzanti vinItacakSuSo yadi pazyantyanupAsya te vacaH // 31 // stavamahamabhidhAtumIzvaraH ka iva yathA tava vaktumIzvaraH / tvayi tu bhavasahasradurlabhe paricaya eva yathA tathAstu naH // 32 // // iti caturthI dvAtriMzikA // 4 // For Personal & Private Use Only

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dvAtriMzikA, 5 125 ArAdhyase tvaM na ca nAma vIra stavaiH satAM caiSa hitAbhyupAyaH / tvannAmasaMkIrtanapUtayatnaH sadbhirgataM mArgamanuprapatsye // 1 // jAne yathAsmadvidhavipralApaH kSepaH stavo veti vicAraNIyam / bhaktyA svatantrastu tathApi vidvan kSamAvakAzAnupapAdayiSye // 2 // gambhIramambhonidhinAcalaiH sthitaM zaradivA nirmalamiSTamindunA / bhuvA vizAlaM dyutimadvivasvatA balaprakarSaH pavanena varNyate // 3 // guNopamAnaM na tavAtra kiMcidameyamAhAtmyamasamaJjasaM yat / samena hi syAdupamAbhidhAnaM nyUno 'pi tenAsti kutaH samAnaH // 4 // amohayattAM vasudhAvadhUM yanmAnAnurodhena pituzcakarSa / jJAnatrayonmIlitasatpatho 'pi tatkAraNaM ko 'cyuta mantumIzaH // 5 // anekajanmAntarabhagnamAnaH smaro yazodApriya yatpuraste / cacAra ni_kazarastamarthaM tvameva vidyAH sunayajJa ko 'nyaH // 6 // abaddhakhedopanatairanekarasAdhyarAgAviSamopacAraiH / narezvarairAtmahitAnuraktaizcUDAmaNiApRtapAdareNuH // 7 // svayaMprabhUtainidhibhinivRttaiH pratyekamambhonicayaprasUtaiH / AzAsanaM sarvajanopabhogyairdhanezvaraH prItikaraH prajAnAm // 8 // dikpAlabhuktyA vasudhAM niyacchan prabodhito nAma suraiH samAyaH / lakSmyA nisargocitasaMgatAyAH sitAtapatrapraNayaM vyanautsIt // 9 // apUrvazokopanatalamAni netrodakaklinnavizeSakANi / viviktazobhAnyabalAnanAni vilApadAkSiNyaparAyaNAni // 10 // mugdhonmukhAkSANyupadiSTavAkyasaMdigdhajalpAni puraHsarANi / bAlAni mArgAcaraNakriyANi pralambavastrAntavikarSaNAni // 11 // akRtrimasnehamayapradIrghadonekSaNAH sAzrumukhAzca paurAH / saMsArasAtmyajJajanakabandho na bhAvazuddhaM jagahurmanaste // 12 // surAsuraivismRtadIrghavairaiH parasparaprItiviSaktanetraiH / tvadyAnadhUH sadyavahairbabhAse saMdigdhasUryaprabhamantarikSam // 13 // For Personal & Private Use Only

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126 dvAtriMzikA, 5 saMkIrNadaityAmarapauravargamatyadbhutaM tanmahimAnamIkSya / bhavAbhavAbhyutthitacetasaste yadvismayo nAma sa vismayo 'yam // 14 // pratIcchataste surapasya kezAn kSIrArNavopAyanalabdhabuddheH / prasAdasAyAmataraM tadAbhUdakSaNAM yathArthAnimiSAM sahasram // 15 // ajJAtacaryAmanuvartamAno yadudurjanAdhRSyavapustvamAsIH / nAnAsanoccAvacalakSaNAGkamUrtestadatyadbhutamIhitaM me // 16 // zivAzivavyAhataniSThurAyAM rakSaHpizAcopavanAntabhUmau / samAdhiguptaH samajAgarUkaH kAyaM samutsRjya vinAyakebhyaH // 17 // vandhyAbhimAnaM kRtavAnasi hrIsaMsargapAtraM jina saMgama yat / prItatrinetrAcitanattapuSyaistenAsi lokatrayavIra vIraH // 18 // AnandanRttapracalAcalA bhUH pratyuddhatodvelajalaH samudraH / saumyo 'nilaH sparzasukhe 'bhijAtaH zubhAbhidhAnA mRgapakSiNazca // 19 // sarvAvatAraH suradaityanAgagarutmatAM proSitamatsarANAm / babhUvuranyAni ca te 'dbhutAni trailokyavighnezvaramohazAntau // 20 // utsAhazauNDIryavidhAnagurvI mUDhA jagavyaSTikarI pratijJA / anantamekaM yugapatrikAlaM zabdAdibhiniHpratighAtavRttiH // 21 // durApamAptaM yadacintyabhUtijJAnaM tvayA janmajarAntakartR / tenAsi lokAnabhibhUya sarvAn sarvajJa lokottamatAmupetaH // 22 // anye jagatsaMkathikA vidagdhA sarvajJavAdAn pravadanti tiirthyaaH| yathArthanAmA tu tavaiva vIra sarvajJatA satyamidaM na rAgaH // 23 // raviH payododararuddharazmiH prabuddhahAsairanumIyate jaiH / bhavAnudArAtizayapravAdaH praNetRvIryocchikharaH prayatnaiH // 24 // nAtha tvayA dezitasatpathasthAH strIcetaso 'pyAzu jayanti moham / naivAnyathA zIghragatiryathA gAM prAcI yiyAsuviparItayAyI // 25 // apetaguhyAvacanIyazAThayaM sattvAnukampAsakalapratijJam / zamAbhijAtArthamanarthaghAti sacchAsanaM te tvamivApradhRSyam // 26 // yathApare lokamukhapriyANi zAstrANi kRtvA laghutAmupetAH / ziSyaranujJAmalinopacArairvakttRtvadoSAstvayi te na santi // 27 // For Personal & Private Use Only

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dvAtriMzikA, 5-6 yathA bhavAMste 'pi kilApavargamAgaM puraskRtya tathA prayAtAH / svaireva tu vyAkulavipralApairasvAduniSThairgamitA laghutvam // 28 // rAgAtmanAM kopaparAjitAnAM mAnonnatisvIkRtamAnasAnAm / tamojalAnAM smRtizobhinAM ca pratyekabhadrAnvinayAnavocaH // 29 // vAdyambuzevAlakaNAzino 'nye dharmArthamugrANi tapAMsi taptAH / tvayA punaH klezacamUvinAzabhakto 'pi dharmo vijitAza dagdhaH // 30 // nAnAzAstrapragama mahatIM rUpiNIM tAM niyacchan zakrastAvattava guNakathAvyApRtaH khedameti / at sort yogyastava guNanidhirvaktumuktvA nayena tyaktA lajjA svahitagaNanAnivizaGkaM mayaivam // 31 // iti nirupamayogasiddhasenaH prabalatamoripunirjayeSu vIraH / dizatu surapuruSTutastuto naH satataviziSTa zivAvikAri dhAma // 32 // // iti paJcamI stutidvAtriMzikA // 5 // [6] yadazikSita paNDito jano viduSAmicchati vaktumagrataH / na ca tatkSaNameva zIryate jagataH kiM prabhavanti devatAH // 1 // purAtanairyA niyatA vyavasthitistatraiva sA kiM paricintya setsyati / tatheti vaktuM mRtarUDha gauravAdahana jAtaH prathayantu vidviSaH // 2 // na khalvidaM sarvamacintyadAruNaM vibhAvyate nimnajalasthalAntaram / acintyametattvabhigRhya cintayecchucaH paraM nAparamanyadA kriyA // 3 // bahuprakArAH sthitayaH parasparaM virodharUkSAH kathamAzu nizcayaH / vizeSasiddhAni yameva neti vA purAtanaprema jalasya yujyate // 4 // jano 'yamanyasya mRtaH purAtanaH purAtanaireva samo bhaviSyati / purAtaneSvityanavasthiteSu kaH purAtanoktAnyaparIkSya rocayet // 5 // vinizcayaM naiti yathA yathAlasastathA tathA nizcitavatprasIdati / avandhyavAkye guravo'hamalpadhIriti vyavasyan svavadhAya dhAvati // 6 // 127 For Personal & Private Use Only

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128 dvAtriMzikA, 6 manuSyavRttAni manuSyalakSaNairmanuSyahetoniyatAni taiH svayam / alabdhapArANyalaseSu karNavAnagAdhapArANi kathaM grahISyati // 7 // yadeva kiMcidviSamaprakalpitaM purAtanaruktamiti prazasyate / vinizcitApyadya manuSyavAkkRtirna pATayate yatsmRtimoha eva saH // 8 // na vismayastAvadayaM yadalpatAmavetya bhUyo viditaM prazaMsati / parokSametattvadhiruhya sAhasaM prazaMsataH pazyata kiM nu bheSajam // 9 // parIkSituM jAtu guNaugha zakyate viziSya te tarkapathoddhato janaH / yadeva yasyAbhimataM tadeva tacchivAya mUriti mohitaM jagat // 10 // parasparAvathitayA tu sAdhubhiH kRtAni zAstrANyavirodhazibhiH / virodhazIlastvabahuzruto jano na pazyatItyetadapi prazasyate // 11 // yadagnisAdhyaM na tadambhasA bhavet prayogayogyeSu kimeva cetasA / sameSvarAgo 'sya vizeSato nu kiM vimRzyatAM vAdiSu sAdhuzIlatA // 12 // yathaiva duSTaM tapasA tathA kRtaM na yuktivAdo 'yamaridaM vacaH / subuddhameveti vizeSato nu ki prazaMsati kSepakathA kiletarA // 13 // kathaM nu loke na samAnacakSuSo yathA na pazyanti vadanti tattathA / aho na lokasya na cAtmanaH kSamA purAtananihatairupekSitam // 14 // vRthA nRpairbhartumadaH samuhyate dhigastu dharma kalireva dIpyate / yadetadevaM kRpaNaM jagaccha?ritastato 'narthamukhaivilupyate // 15 // yadA na zaknoti vigRhya bhASituM paraM ca vidvatkRtazobhamIkSitum / athAptasaMpAditagauravo janaH parIkSakakSepamukho nivartate // 16 // tvameva loke 'dya manuSya paNDitaH khalo 'yamanyo guruvatsalo janaH / smRti labhasvArama neti zobhase dRDhazrunarucchasituM na labhyate // 17 // pare 'dya jAtasya kilAdya yuktimat purAtanAnAM kila doSavadvacaH / kimeva jAlmaH kRta ityupekSituM prapaJcanAyAsya janasya setsyati // 18 // trayaH pRthivyAmavipannacetaso na santi vAkyArthaparIkSaNakSamAH / yadA punaH syurbrahadetaducyate na mAmatItya tritayaM bhaviSyati // 19 // purAtanairyAni vitarkavitaiH kRtAni sarvajJayazaHpipAsubhiH / ghRNA na cetsyAnmayi na vyapatrapA tathAhamacaiva na ceddhigastu mAm // 20 // For Personal & Private Use Only

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dvAtriMzikA, 6 129 kRtaM ca yatkicidapi pratarkataH sthitaM ca teSAmiva taM na saMzayaH / kRteSu satsveva hi lokavatsalaiH kRtAni zAstrANi gatAni connatim // 21 // jaghanyamadhyottamabuddhayo janA mahattvamAnAbhiniviSTacetasaH / vRthaiva tAvadvivadeyurutthitA dizantu labdhA yadi ko 'tra vismayaH // 22 // avazyameSAM katamo 'pi sarvavijjagaddhitaikAntavizAlazAsanaH / sa eSa mRgyaH smRtisUkSmacakSuSA tametya zeSaiH kimanarthapaNDitaiH // 23 // yathA mamAptasya vinizcitaM vacastathA pareSAmapi tatra kA kathA / parIkSyameSAM tvaniviSTacetasA parIkSyamityartharucirna vaJcyate // 24 // mayedamabhyUhitamityadoSalaM na zAsturetanmatamityapohyate / tathApi tacchiSyatayaiva ramyate kRtajJataiSA jalatAlpasattvatA // 25 // idaM pareSAmupapattidurbalaM kathaMcidetanmama yuktamIkSitum / athAtmarandhrANi ca saMnigUhate hinasti cAnyAn kathametadakSamam // 26 // duruktamasyaitadahaM kimAturo mamaSa kaH kiM kuzalotthitA vayam / guNottaro yo 'tra sa no 'nuzAsitA manoratho 'pyeSa kuto 'lpacetasAm // 27 // na gauravAkrAntamativigAhate kimatra yuktaM kimayuktamarthataH / guNAvabodhaprabhavaM hi gauravaM kulAGganAvRttamato 'nyathA bhavet // 28 // na gamyate ki prakRtaM kimuttaraM kimuktamevaM kimato 'nyathA bhavet / sadassu coccairabhinIya kathyate kimasti teSAmajitaM mahAtmanAm // 29 // samAnadharmopahitaM vizeSato vizeSatazcaiti kathA nivartate / ato'nyathA na prataranti vAdinastathA ca sarva vyabhicAravadvacaH // 30 // yathA dharma yastu sAdhyaM vibhajya gamayedvAdI tasya kuto 'vasAdaH / yadeva sAdhyanocyate vidyamAnaM tadevAnyatra vijayaM saMdadhAti // 31 // mayA tAvadvidhinAnena zAstA jinaH svayaM nizcito vardhamAnaH / yaH saMdhAsyatyAptavatprAtibhAni sa no jADacaM maMsyate pATavaM ceti // 32 // // iti SaSThI dvAtriMzikA // 6 // For Personal & Private Use Only

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130 [7] dharmArthakIrtyadhikRtAnyapi zAsanAni na hvAnamAtraniyamAt pratibhAnti lakSmyA / saMpAdanRpasabhAsu vigRhya tAni yenAdhvanA tamabhidhAtumavighnamastu // 1 // sAdhyAhRte na vijayaH sulabhaH sadassu pArzvasthiteSu hi jayazca parAjayazca / tasmAdaviklavamanulbaNasAdhukAraM sAmapravINagaNanAsamayeSu yojyam // 2 // prAktAvadIzvaramanaH sadasazca cakSur mantavyamAtmani paratra ca kiMprakAram / yadyAtmano hi parihAsajayottaraM syAd uktopacAracaturaH pratibho 'nyathA tu // 3 // saumya prabhuryadi vipakSamukhAH sadasyAs tatsAdhureva gamayetparibhUya zeSAn / tasmin subhadracarite'pyucitaH prasAdaH satkRtya vigrahavacaH stimitaM nihanyAt // 4 // AbhASya bhAvamadhurApitayA kRtAstrAM dRSTyAvasAdya ca nirvAtatayA vineyAn / brUyAtpratItasukhazabdamupasthitArthaM noccairna mandamabhibhUya manaH parasya // 5 // vAdAspadaM prativacazca yathopanItam Aropya yaH smRtipatha: pratisaMvidhatte / vailakSyavismRtamadA dviSataH sa sUktaiH pratyAnayanparijanIkurute sadasyAn // 6 // pUrvaM svapakSaracanA rabhasaH parasya vaktavyamArgamaniyamya vijRmbhate yaH / ApIDyamAnasamayaH kRtapauruSo 'pi noccaiH ziraH sa vadati pratibhAnavatsu // 7 // For Personal & Private Use Only dvAtriMzikA, 7

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dvAtriMzikA, 7 131 nAvaimi kiM vadasi kasya kRtAnta eSa siddhAntayuktamabhidhatsva kuhaitaduktam / grantho 'yamarthamavadhAraya naiSa panthAH kSepo 'yamityavizadAgamatuNDabandhaH // 8 // kiMcitkathaMciditi sAdhyanigaDhavAcaH siddhAntadurgamavatArya vinodanIyAH / dhIrasmitaiH pratikathAguNadarzanaizca chadmAnavasthitakathA hi pibanti tejaH // 9 // durbhAtamunnayati sUktamapakSapAtair nistarjayaJchaThavidagdhamalaMkaroti / bhagnAbhisaMdhirapi yAni kathAntarANi praznacchalapraharaNo 'yamavandhyavighnaH // 10 // uktaM yathAkSarapadaM pratiyojayanti pratyudvahantyapi janAcaraNairvacobhiH / sadbhAvariktamanasazca suvismitastAM vAkyaprayojanajaDAnabhisaMdadhIta // 11 // mUrkhavrajeSvanumatipratibhAvikArAn vidvatsadassu nirapekSya hatAbhimAnAH / uktvA ciraM madasamucchyagavitAni nAmnApi tasya bhayakuJcitamucchusanti // 12 // lokaprasiddhamatayaH zrutagUDhavAdaH sAdhyAH zrutaikarucayastvapi (yi) lokacitraiH / sAmAnyadurbalavinizcitasaMkathAbhir mAnapravAsanamudAramatevidheyam // 13 // AsphAlayan duritasUcanadhIrahastair vAkyAntareSu vikiran puruSaH sphuliGgaH / svacchabhruvA kRtakarUpitavismayena chinnasmitairavinayottara eva kAryaH // 14 // For Personal & Private Use Only

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132 bhUyiSThamunnadati yasya kRtAntadoSAn yaM vA jigISati tamutsahate 'pi vA yaH / ye cApyanena mukulapratibhAH kadAcit teSvasya vAkyamavatIrya vinodanIyam // 15 // kRtyeSu nAdaraviSaktavilocanaH syAt tatsaMkathApraNihitopahatAstu sAdhyAH // yuktopanIta parihAsamukhAMzca kurvan pakSadviSA paruSayetsadasi pradhAnam // 16 // uddhUtavAgmiyazasA janasaMpriyeNa pUrva visRSTavacanapratibhAguNena / vAcyaM saha pratihato 'pi hi tena bhAti jitvA punastamatikIrtiphalAni bhuGkte // 17 // vIrottaraM paramazakyamavetya kArya kSepaM pramohavikathAsu paraH prayatnaH / anyo hi dhIritakathAvidhurasya zabdaH saMdigdhatulyaguNadoSapathasya cAnyaH // 18 // ziSyeSu vAkyakhanayaH pratibodhanIyAH siddhistathA hi niyatA nayavAdadoSAH / abhyudgatasya hi kathAviSamA hirohi tejaH sakRtpratihataM ca na cAsti bhUyaH // 19 // sidhyantaraM na mahataH paribhUya vAdAn syAdajatastu vijaya pyapavAda eva / tasmAnna vAdagahanAnyabhilakSitasya yuktaM vigAhitamanutrasataH parebhyaH // 20 // AmnAyamArgasukumArakRtAbhiyogA krUrottarairabhihatasya vilIyate dhIH / nIrAjitasya tu sabhAbhaTasaMkaTeSu zuddhaprahAravibhavA ripavaH svapanti // 21 // For Personal & Private Use Only dvAtriMzikA, 7

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dvAtriMzikA, 7 133 granthAbhicAranipuNe baha na prayojyaM matvA vizejjanamanAMsi satAmatIva / AzaGkitAnapi dizaH puruSasya yAtuH kIrtyakSamA pariharediti tatprasaktaH // 22 // ekAnvayottaragatiH paridRSTapanthAH pratyAhatazca caturasramapAhatazca / tasmAtparottaragatau praNidhAnavAn syAn nAnAmukhapraharaNazca pate (yate)dviSatsu // 23 // zAstrotthitAnparibhavaH khalatAmupaiti tAnyeva tu smitagabhIramupAlabheta / asmadguruM sa hasatIti vidahyamAnaM vyutpAdayanti hi yazAMsthata eva bhUyaH // 24 // aGgAbhidhAnamaphalaM prakRtopazAntau vaktAramanvavasitA na hi zAstradoSAH / satyaM tu lAghavamanena pathAbhyupaiti taccedavAptamaratizrutibhiH kimatra // 25 // kiM marma nAma ripuSu sthirasAhasasya marmasvapi praharati svavadhAya mandaH / AzIviSo hi dazanaiH sahajogravIyaH krIDannapi spRzati yatra tadeva marma // 26 // mando 'pyahAryavacanaH prazamAnuyAtaH sphItAgamo 'pyanibhRtaH smitavastu puMsAm / tasmAtpraveSTumuditena sabhAmanAMsi yatnaH zrutAcchataguNaH sama eva kAryaH // 27 // AkSipya yaH svasamayaM pariniSThurAkSaH pazyatyanAhatamanAzca parapravAdAn / Akramya pArthivasabhAH sa virocamAnaH zokaprajAgarakRzAn dviSataH karoti // 28 // For Personal & Private Use Only

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134 dvAtriMzikA, 7-8 kiM gajitena ripuSu tvabhitomukheSu kiM tveva nirdayavirUpitapauruSeSu / vAgdIpitaM tRNakRzAnubalaM hi tejaH kalpAtyayasthiravibhUtiparAkramottham // 29 // kiMcitsunItamapi durnayavadvineyaM durnItamapyatizayoktamiva prazasyam / sarvatra hi pratiniviSTamukhottarasya sUktaM ca durvigaNitaM ca samaM samena // 30 // tiryagvilokayati sAdhvasaviplutAkSaM zliSTAkSaraM vadati vAkyamasaMbhRtArtham / dRSTA hataH skhalati vizrutakakSasekaM kaNThaM mahaH kaSati cApi kathAbhyariSTaH // 31 // paricitanayaH sphItArtho 'pi zriyaM parisaMgatAM na nRpatiralaM bhoktuM kRtsnAM kRzopaniSadvalaH / viditasamayo 'pyevaM vAgmI vinopaniSatkriyAM na tapati yathA vijJAtArastathA kRtavigrahAH // 32 // // iti vAdopaniSaddvAtriMzikA saptamI // [8] grAmAntaropagatayorekAmiSasaMgajAtamatsarayoH / syAtsaukhyamapi zunordhAtrorapi vAdinorna syAt // 1 // kva ca tattvAbhinivezaH kva ca saMrambhAturekSaNaM vadanam / kva ca sA dIkSA vizvasanIyarUpatAmRjurvAdaH // 2 // tAvadvakamugdhamukhastiSThati yAvanna raGgamavatarati / raGgAvatAramattaH kAkoddhataniSThuro bhavati // 3 // krIDanakamIzvarANAM kurkuTalAvakasamAnabAlebhyaH / zAstrANyapi hAsyakathAM laghutAM vA kSullako nayati // 4 // For Personal & Private Use Only

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dvAtriMzikA, 8 anyaiH svecchA racitAnarthavizeSAn zrameNa vijJAya / kRtsnaM vAGmayamita iti khAdantyaGgAni darpeNa // 5 // dRSTrA guravaH svayamapi parIkSitaM nizcitaM punaridaM naH / vAdini capale mugdhe ca tAdRgevAntaraM gacchet // 6 // anyata eva zreyAMsyanyata eva vicaranti vAdivRSAH / vAksaMrambhaH kvacidapi na jagAda muniH zivopAyam // 7 // yadyakalahAbhijAtaM vAkchalaraGgAvatAranirvAcyam / svacchamanobhistattvaM parimImAMsenna doSaH syAt // 8 // sAdhayati pakSameko 'pi hi vidvAn zAstravitprazamayuktaH / na tu kalahakoTikoTyo 'pi sametA ( saMgatA) vAkyalAlabhujaH // 9 // ArtadhyAnopagato vAdI prativAdinastathA svasya / cintayati pakSanayahetuzAstravAgbANasAmarthyam // 10 // hetuvidasau na zAbdaH zAbdo 'sau na tu vidagdhahetukathaH / ubhayajJo bhavapaTuH paTuranyo 'sau svamatihInaH // 11 // sA naH kathA bhavitrI tatraitA jAtayo mayA yojyAH / iti rAgavigatanidro vAgmukhayogyAM nizi karoti // 12 // azubha vitarka dhUmitahRdayaH kRtsnAM kSapAmiti na zete / kuNThitadarpaH pariSadi vRthAtmasaMbhAvanopahataH // 13 // prAznikacATupraNataH prativaktari matsaroSNabaddhAkSaH / IzvararacitAkumbho bharatakSetrotsavaM kurute // 14 // yadi vijayate kathaMcittato 'pi paritoSabhagnamaryAdaH / svaguNavikatthanadUSikastrInapi lokAn khalIkurute // 15 // uta jIyate kathaMcitpariSatparivAdinaM sa kopAndhaH / galagarjenAkrAmanvailakSyavinodanaM kurute // 16 // vAdakathAM na kSamate dIrghaM niHzvasiti mAnabhaGgoSNama | ramye pratijvaritaH suhRtsvapi vajrIkaraNavAkyaH // 17 // duHkha mahaMkAraprabhavamityayaM sarvatantra siddhAntaH / atha ca tamevArUDhastattvaparIkSAM kila karoti // 18 // 135 For Personal & Private Use Only

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136 jJeyaH parasiddhAntaH svapakSabalanizcayopalabdhyartham / parapakSakSobhaNamabhyupetya tu satAmanAcAraH // 19 // svahitAyaivotthe ko nAnAmativicetanaM lokam / yaH sarvajJairna kRtaH zakSyati taM kartumekamatam // 20 // sarvajJaviSayasaMsthAMichadmastho na prakAzayatyarthAn / nAzcaryametadatyadbhutaM tu yatkicidapi vetti // 21 // avinirNayagambhIraM pRSTaH paruSottaro bhavati vAdI / paricita guNavAtsalyaH prItyutsavamunnatiM kurute // 22 // vinayamadhuroktinirmamamasAramapi vAkyamAspadaM labhate / sAramapi garvadRSTaM vacanamapi munervahati vAyuH // 23 // paruSavacanodyatamukhaiH kAhalajanacittavibhramapizAcaiH / dhUrteH kalahasya kRto mImAMsA nAma parivartaH // 24 // parinigrahAdhyavasitazcittaikAgryamupayAti tadvAdI / yadi tatsyAdvairAgyeNa cireNa zivaM padamupayAtu // 25 // ekamapi sarvaparyayanirvacanIyaM yadA na vettyartham / mAM pratyahamiti garvaH svasthasya na yukta iha puMsaH // 26 // // iti vAdadvAtriMzikASTamI // 8 // dvAtriMzikA, 8- 9 [9] ajaH pataGgaH zabalo vizvamayo dhatte garbhamacaraM caraM ca / yo 'syAdhyakSamakalaM sarvadhAnyaM vedAtItaM vedavedyaM sa veda // 1 // sa evaitadvizvamadhitiSThatyekastamevaitaM vizvamadhitiSThatyekam / sa evaitadveda yadihAsti vedyaM tamevaitadveda yadihAsti vedyam // 2 // sa evaitadbhavanaM sRjati vizvarUpasta mevaitatsRjati bhuvanaM vizvarUpam / na caivainaM sRjati kazcinnityajAtaM na cAsau sRjati bhuvanaM nityajAtam // 3 // ekAyanazatAtmAnamekaM vizvAtmAnamamRtaM jAyamAnam / yastaM na veda kimUcA kariSyati yastaM na veda kimRcA kariSyati // 4 // For Personal & Private Use Only

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dvAtriMzikA, 9 sarvadvArA nibhRtamRtyupAzaiH svayaMprabhAnekasahasraparvAH / yasyAM vedAH zerate yajJagarbhAH saiSA guhA gUhate sarvametat // 5 // bhAvAbhAvo niHsvatattvo niraJjano [raJjano ] yaH prakAraH / guNAtmako nirguNo niSprabhAvo vizvezvaraH sarvamayo na sarvaH // 6 // sRSTrA sRSTrA svayamevopabhuGkte sarvazcAyaM bhUtasargo yatazca / na cAsyAnyatkAraNaM sargasiddhau na cAtmAnaM sRjate nApi cAnyAn // 7 // nirindriyazcakSuSA vetti zabdAn zrotreNa rUpaM jighrati jihvayA ca / pAdairbravIti zirasA yAti tiSThan sarveNa sarvaM kurute manyate ca // 8 // zabdAtItaH kathyate vAvadUkairjJAnAtIto jJAyate jJAnavidbhiH / bandhAtIto badhyate klezapAzairmokSAtIto mucyate nirvikalpaH // 9 // nAyaM brahmA na kapardo na viSNurbrahmA cAyaM zaMkarazcAcyutazca / asminmUDhAH pratimAH kalpayanto jJAtazcAyaM na ca bhUyo namo'sti // 10 // Apo vahnirmAtarizvA hutAzaH satyaM mithyA vasudhA meghayAnam / brahmA kITaH zaMkarastArkSyaketuH sarvaH sarvaM sarvathA sarvato 'yam // 11 // sa evAyaM nibhRtA yena sattvAH zazvaduHkhA duHkhamevApi yanti / sa evAyamRSayo yaM viditvA vyatItya nAkamamRtaM svAdayanti // 12 // vidyAvidye yatra na saMbhavete yannAsannaM no davIyo na gamyam / yasminmRtyurnehate notukAmA sa so 'kSaraH paramaM brahma vedyam // 13 // otaprotAH pazavo yena sarve otaH protaH pazubhizcaiSa sarvaiH / sarve ceme pazavastasya homyaM teSAM cAyamIzvaraH saMvareNyaH // 14 // tasyaivaitA razmayaH kAmadhenoryAH pApmAnamaMduhAnAH kSaranti / yenAdhyAtAH paJcaJjanAH svapanti prodbuddhAste svaM parivartamAnAH // 15 // tamevAzvatthamRSayo vAmananti hiraNmayaM vyastasahasrazIrSam / manaHzayaM zatazAkhaprazAkhaM yasmin bIjaM vizvamotaM prajAnAm // 16 // 137 sa gIyate vIyate cAdhvareSu mantrAntarAtmA RgyajuHsAmazAkhaH / adhaHzayo vitatAGgo guhAdhyakSaH sa vizvayoniH puruSo naikavarNaH // 17 // tenaivaitadvitataM brahmajAlaM durAcaraM dRSTyupasargapAzam / asminmagnA mAnavA mAnazalyaviveSyante pazavo jAyamAnAH // 18 // For Personal & Private Use Only

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138 dvAtriMzikA, 9 ayamevAntazcarati devatAnAmasmin devA adhi vizve niSeduH / ayamuddaNDaH prANabhuk pretayAnareSa tridhA baddho vRSabho roravIti // 19 // apAM garbhaH savitA vahnireSa hiraNmayazcAntarAtmAnaso devayAnaH / etena stambhitA subhagA dyaurnabhazca gurU corvo sapta ca bhImayAdasaH // 20 // manaH somaH savitA cakSurasya ghrANaM prANo mukhamasyAdyapivaM dizaH / zrotranAbhirandhrAbhAdayAnaM pAdAvilAH surasAH sarvamApa // 21 // viSNurbojamambhojagarbhaH zaMbhuzcAyaM kAraNaM lokasRSTau / nainaM devA vidrate no manuSyA devAzcainaM viduritaretarAzca // 22 // asminnudeti savitA lokacakSurasminnastaM gacchati cAMzugarbhaH / eSo 'jasraM vartate kAlacakrametenAyaM jIvate jIvalokaH // 23 // asmin prANAH pratibaddhAH prajAnAmasminnastA rathanAbhA vivArAH / asmin prIte zIrNamUlAH patanti prANAzaMsAphalamiva muktavantam // 24 // asminnekazataM nihitaM mastakAnAmasmin sarvA bhUtayazcetayazca / mahAntamenaM puruSaM vedavedyaM AdityavarNaM tamasaH parastAt // 25 // vidvAnajJazcetano 'cetano vA sraSTA nirIhaH sa ha pumAnAtmatantraH / kSarAkAraH satataM cAkSarAtmA vizIryante vAco yuktayo 'smin // 26 // buddhiboddhA bodhanIyo 'ntarAtmA bAhyazcAyaM sa parAtmA durAtmA / nAsAvekaM nApRthaga nAbhitobhau sarvaM caitatpazavo yaM dviSanti // 27 // sarvAtmakaM sarvagataM priitmnaadimdhyaantmpunnypaapau| bAlaM kumAramajaraM ca vRddhaM ya enaM viduramRtAste bhavanti // 28 // nAsmin jJAte brahmaNi brahmacarya nejjAjApaH svastayo no pavitram / nAhaM nAnyo no mahAnno kanIyAn niHsAmAnyo jAyate nivizeSaH // 29 // nainaM matvA zocate nAbhyupaiti nApyAzAste mriyate jAyate vA / nAsmilloke gRhyate no parasmillokAtIto vartate loka eva // 30 // yasmAtparaM nAparamasti kiMcidyasmAnANIyo na jyAyo'sti kazcita / vRkSa iva stabdho divi tiSThatyekastenedaM pUrNa puruSeNa sarvam // 31 // nAnAkalpaM pazyato jIvalokaM nityAsaktavyAdhayazcAdhayazca / yasminnevaM sarvataH sarvatattve dRSTe deve no punastApameti // 32 // // iti vedavAdadvAtriMzikA navamI // 9 // For Personal & Private Use Only

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dvAtriMzikA, 10 139 [10] avigrahamanAzaMsamaparaH pratyayAtmakam / yaH provAcAmRtaM tasmai vIrAya munaye namaH // 1 // svazarIramano 'vasthAH pazyataH svena cakSuSA / yathaivAyaM bhavastadvadatItAnAgatAvapi // 2 // kimatrAhaM kimanahaM kimanekaH kimekadhA / viduSA codyataM cakSuratraiva ca vinizcayaH // 3 // moho hamasmItyAbandhaH zarIrajJAnabhaktiSu / mamatvaviSayAsvAdadveSAttasmAttu karmaNaH // 4 // janmakarmavizeSebhyo duHkhApAtastadeva vA / AjasrikamapazyAnA nAnAtmavyaktacakSuSAm // 5 // pipAsAbhyudayaH sarvo bhavopAdAnasAdhanaH / pradoSApAyagamanAdAtaraudre tu te mate // 6 // AlambanaparINAmavizeSodbhavabhaktayaH / nimittamanayorAdyaM pariNAmastu kAraNam // 7 // bhavaH pramAdacintAdipravRttidvArasaMgrahaH / hiMsAdibhedopacayaH saMvaraikaparAbhavaH // 8 // parasparasamutthAnAM viSayendriyasaMvidaH / pitrAdivadabhinnAstu viSayA bhinnavRttayaH // 9 // ekasmin pratyaye 'STAGgakarmasAmarthyasaMbhavAt / nAnAtvaikaparINAmasiddhiraSTau tu zaktitaH // 10 // nAhamasmItyasadbhAve duHkhodvegahitaiSitA / na nityAnityanAnaikyaM kartAdhakAntapakSataH // 11 // utpattereva nityatvamanityatvaM ca manyate / pratItya saMvidbhAvastu kArakeSUpanIyate // 12 // jAtiliGgaparINAmakAlavyaktiprayojanAH / saMjJA mithyAparA dRSTAH parikSiNvantyacetasaH // 13 // For Personal & Private Use Only

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140 dvAtriMzikA, 10 yathArthaM vA syAt saMbandhaH zabdAdIndriyacetasAm / tadasya jagataH sattvamAtmapratyayalakSaNam // 14 // dravyaparyAyasaMkalpazcetastadvayaJjakaM vacaH / tadyathA yacca yAvacca niravadyeti yojanA // 15 // niSekAdijarApAkaparyantaM pauruSaM yathA / samyagdarzanabhAvAdirapramAdavidhistathA // 16 // zabdAdiSu yathA lokazcitrAvasthaH pravartate / tadvRttamAtmapratyakSaM tyAjyamityubhayo nayaH // 17 // ghRNAnukampA pAruSyaM kArpaNyaM parizuddhaye / vratopavratayuktastu smRtisthairyopapattaye // 18 // upadhAnavidhizcitrazeSAzayavizodhanaH / nyAyyo vAtAdivaiSamyavizeSauSadhakalpavat // 19 // na vidhiH pratiSedho vA kuzalasya pravartitam / tadeva vRttamAtmasthaM kaSAyaparipaktaye // 20 // na doSadarzanAcchaddhaM vairAgyaM viSayAtmasu / mRdupravRttyupAyo 'yaM tattvajJAnaM paraM hitam // 21 // zraddhAvAn viditApAyaH parikrAntaparISahaH / bhavyo gurubhirAdiSTo yogAcAramupAcarat // 22 // zucau niSkaNTake deze samaprANavapurmanAH / svastikAdyAsanajayaM kuryAdekAgrasiddhaye // 23 // prANAyAmo vapuzcitrajADyadoSavizodhanaH / zaktyutkRSTakalatkAryaH prAyeNazvaryasattamaH // 24 // krUrakliSTavitarkAtmA nimittAmayakaNTakAt / uddharedgatizabdAdi vapuHsvAbhAvyadarzanAt // 25 // carasthiramahatsUkSmasaMjJAjJAnArthasaMgatiH / yathAsukhajayopAyamiti yAyAjjitaM jinam // 26 // ityAzravanirodho 'yaM kaSAyastambhalakSaNaH / taddharmyamasmAcchuklaM tu tamaHzeSakSayAtmakam // 27 // For Personal & Private Use Only

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141 dvAtriMzikA, 10-11 nehArambhaNacAro 'sti kevalodIraNavyaye / ananta zvaryasAmarthyAt svayaM yogI prapadyate // 28 // tatkSIyamANaM kSINaM tu caramAbhyudayakSaNe / kaivalyakAraNaM paGkakalalAmbuprasAdavat // 29 // cakSurvadviSayAkhyAtiravadhijJAnakevale / zeSavRttivizeSAttu te mate jJAnadarzane // 30 // jagatsthitivazAdAyustulyavedyAdapi trayam / karotyAtmasamudghAtAdyogazAntirataH param // 31 // sarvaprapaJcoparataH zivo 'nantyaparAyaNaH / sadbhAvamAtraprajJaptinirupAkhyo 'tha nirvRtaH // 32 // pradIpadhyAnavayAnaM cetanAvadviceSTitam / te vikalpavazAdbhinne bhavanirvANavartmani // 33 // jinopadezadiGmAtramitIdamupadarzitam / yadavetya smRtimatAM vistarArtho bhaviSyati // 34 // // iti dazamI dvAtriMzikA // 10 // [11] samAnapuruSasya tAvadapavAdayan kIdRzaH kimeva tu mahAtmanAmaparatantradhIcakSuSAm / apAsya vinayasmRtI bhuvi yazaH svayaM kurvatA tvayAtiguNavatsalena guravaH paraM vyaMsitAH // 1 // zrIrAzriteSu vinayAbhyudayaH suteSu buddhirnayeSu ripuvAsagRheSu tejaH / vaktuM yathAyamuditapratibho janaste kIrti tathA vadatu tAvadiheti kazcit // 2 // ekAM dizaM vrajati yadgatimadgataM ca tatrasthameva ca vibhAti digantareSu / For Personal & Private Use Only

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142 yAtaM kathaM dazadigantavibhaktamUrti yujyeta vaktumuta vA na gataM yazaste // 3 // satyaM guNeSu puruSasya manoratho'pi zlAghyaH satAM nanu yathA vyasanaM tathaitat / yatpazyataH samuditairabalA vyupAstA kIrtistathA zrutimukhAni vanAni yAtA // 4 // etadbho bRhaducyate hasatu mA kAmaM jano dakSiNa: svArthArambhapaTuH parArthavimukho lajjAnapekSo bhavAn / yo klezasamarjitAnyapi yazAMsyutsArya lakSmIpathA kIrtyekArNavarSiNApi yazasA nAdyApi saMtuSyase // 5 // cATuprItena muktA yadiyamagaNitA dIyate rAjalakSmIranyonyebhyo nRpebhyastvadurasi nRpate yApi vizrambhalInA / mA bhUdeSa prasaMgo niranunayamaterasya madhyapyataste kIrtistenAprameyA na vinayacakitA sAgarAnapyatItA // 6 // avazyaM kartavyaH zriyamabhilaSatA pakSapAto guNeSu prasannAyAM tasyAM kathamiva ca na te lAlanIyA bhaveyuH / kimeSAM vRttAntaM na vahasi nRpate lAlanIyA tvadAjJA mahendrAdInAM yadguNaparitulanAdurvinItA guNAste // 7 // anyeSAM pArthivAnAM bhramati daza dizaH kIrtirinduprabhAvAt tvatkIrtarnAsti zaktiH padamapi calituM kiM bhayAtsaukumAryAt / A jJAtaM naitadevaM zrutipathacakitA tena gacchatyajatraM kIrtisteSAM nRpANAM tava tu narapate nAsti kIrterayAtam // 8 // anye 'pyasminnarapatikule pArthivA bhUtapUrvAstairapyevaM praNatasumukhairuddhRtA rAjavaMzAH / na tvevaM tairguruparibhavaH spRSTapUrvo yathAyaM zrIste rAjannurasi ramate satyabhAmAsapatnI // 9 // agatividhurairlakSmI dRSTvA cirasya sahoSitAM yadi kila parekIbhUtairguNaistvamupAzritaH / iti guNajitaM lokaM matvA narendra surAyase vadatu guNavAn buddhyAdInAM guNaH katamastava // 10 // dvAtriMzikA, 11 For Personal & Private Use Only

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dvAtriMzikA, 11 143 gandhadvipo madhukarAniva paGkajebhyo dAnena yo ripugaNAn harasi pravIrAn / citraM kimatra yadi tasya tavaiva rAjannAjJAM vahanti vsudhaadhipmaulimaalaaH||11|| ekeyaM vasudhA bahUni divasAnyAsIbahUnAM priyA vasyAnyonyasukhAH kathaM narapate te bhadrazIlA nRpaaH| IrSyAmatsaritena sAdya bhavataivAtmAGkamAropitA zeSaistvatparitoSabhAvitaguNairgopAlavatpAlyate // 12 // guhAdhyakSAH siMhAH pramadavanacarA dvIpizArdUlapotAH karAgaH sicyante vanagajakalabhairdIrghikAtIravRkSAH / puradvArArakSA dizi dizi mahiSA yUthagulmAnazUrA ruSAnudhyAtAnAmatilalitamidaM jAyate vidviSAM te // 13 // nirmUlocchinnamUlAbhujaparighaparispandadRprairnarendraH saMkSiptazrIvitAnA magapatipatibhiH zatradezAH kriyante / kitvetadrAjavRttaM svaruciparicayaH zaktisaMpannateyaM bhaGktvA yacchatruvaMzAnucitazataguNAn rASTralakSmyA karoSi // 14 // sarve 'pyekamukhA guNA guNapati mAnaM vinA nirguNA ityevaM guNavatsalainapatibhirmAnaH parityajyate / nAnyazcaiva tavApi kiM ca bhavatA labdhAspadasteSvasau matteneva gajena komalatarurnirmUlamutkhanyate // 15 // yatprApnoti yazastava kSitipate bhrUbhedamutpAdayan ki tattvaccaraNopasannamukuTaH prApnoti kazcinnapaH / ityevaM kurute sa vallabhayazAstvacchAsanAtikrama darpAsUcitasaMmukho na hi mRgaH siMhasya na khyApyate // 16 // prasAdayati nimnagAH kaluSitAmbhasaH prAvRSA punarnavasukhaM karoti kumudaiH saraHsaMgamam / vighATayati diGmukhAnyavapunAti candraprabhAM tathApi ca durAtmanAM zaradarocakastvadviSAm // 17 // na vedmi kathamapyayaM surarahasyabhedaH kRtastvayA yudhi hataH paraM padamupaiti vissnnorythaa| For Personal & Private Use Only

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144 ataH praNayasaMsRtAmavigaNayya lakSmImasau karoti tava sAyakaH kSatamuraH siSitsurnRpa // 18 // anyonyAvekSayA strI bhavati guNavatI prAyazo viSNutA vA lokapratyakSametatkSitiviSamatayA caJcalA zrIryathAsIt / saivAnyaprItidAnAttava bhujavalayAntaHpuraprAptamAnAmurvI dRSTvA dayAvatsa laghusucaritAhArasaMkhyaM karoti // 19 // prasUtAnAM vRddhiH pariNamati niHsaMzayakalA purAvAdazcaiSa sthitiriyamajeyeti niyamaH / jagadvRttAnte 'smin vivadati taveyaM narapate kathaM vRddhA ca zrIrna ca paruSito yauvanaguNaH 20 // antargaDhasahasralocanadharaM bhrUbhedavajrAyudhaM kastvA mAnuSavigrahaM haririti jJAtuM samartho naraH / yadyete maghavan jagaddhitaratAstvA vallabhAH svAminastvadbhU dezapaTuprakIrNasalilA na khyApayeyurghanAH // 21 // mahIpAlo 'sIti stutivacanametanna guNajaM mahIpAlaH khinnAmavanimurasA dhArayati yaH / yadA tAvad garbhe tvamatha sakalazrIrva sumati kiyAyuSmAMste nava zivamimAM pazyati mahIm // 22 // zateSvekaH zUro yadi bhavati kazcinnayapaTustathA dIrghApekSI ripuvijayaniHsAdhvasaparaH / tadetatsaMpUrNa dvitayamapi yenAdyapuruSe zrutaM vA dRSTaM vA sa vadatu yadi tvA na vadati // 23 // ayanaviSamA bhAnordotidinakSaya pelavA paribhavasukhaM mattairmattairghanaizca vilupyate / satatasakalA nirvyAsaMgaM samAzritazItalA tava narapate dIptiH sAmyaM tayA kathameSyati // 24 // ko nAmaiSa karoti nAzayati vA bhAgyeSvadhInaM jagat svAtantrye kathamIzvarasya na vazaH sraSTuM viziSTAH prajAH / dvAtriMzikA, 11 For Personal & Private Use Only

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dvAtriMzikA, 11-12 145 labdha vaktRyazaH sabhAsviti ciraM tApo 'dya tejasvinAmicchAmAtrasukhaM yathA tava jagatsyAdIzvaro 'pIdRzaH // 25 // gaNDeSveva samApyate vivadatAM yadvAraNAnAM mado yadvA bhUmiSa yanmanorathazataistuSyanti tejasvinaH / yatkAntAvadaneSu patraracanA saMgazca te mantriNAM tatsarvaM dviSatAM mano 'nugatayA koAparAddhaM tava // 26 // kramopagatamapyapAsya yugabhAgadheyaM kaleraparvaNi ya eSa te kRtayugAvatAraH kRtaH / bhavedapi mahezvarastribhuvanezvaro vAcyuto vidhAturapi nUnamadya jagadudbhave saMzayaH // 27 // guNo nAma dravyaM bhavati guNatazca prabhavati guNApekSaM karmApyanuzayamanArambhaviSayam / vibhuH syAt kiM dravyaM guNajamuta vAnyaH padavidhiyazo dikparyantaM tava kimiti zakyaM gamayitum // 28 // // iti guNavacanadvAtriMzikA ekAdazI / / 11 / / [12] daivakhAtaM ca vadanaM AtmAyattaM ca vAGmayam / zrotAraH santi coktasya nirlajjaH ko na paNDitaH // 1 // abhiSTuvanti yatsvairaM nRpagoSThayAM napuGgavAH / asatsaMdigdhamuktAni kRSA[nRpA]stena kRpAtmakAH // 2 // pragadvattAntagahanAdvizliSyaprahatA giraH / yojayatyarthagamyA yaH zabdabrahma bhunakti saH // 3 // prasiddhazabdArthagatirjJAnaM jAtyandhayazca yH| na sa svayaM pravaktAramupAste tantrayuktiSu // 4 // duruktAni nivartante sUkte nAsti vicAraNA / puruSo brAhmaNo vipraH puruSo veti vA yathA // 5 // For Personal & Private Use Only

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146 na sAmAnyavizeSAbhyAmRte 'nyAhetu jAyate / tadvizeSavidyAtAbhyAM hetvAbhAsopajAtayaH // 6 // dvitIyapakSapratighAH sarva eva kathApathAH / abhidhAnArthavibhrAntairanyonyaM vipralapyate // 7 // samaM saMzayyate yatra sAmAnyamalinaM dhiyA / vicAraM punaruktArthaM vizeSAya sa saMzayaH // 8 // pratijJA nirNaya heturdRSTAntaM buddhikAraNam / pramANa hetu dRSTAntajAtitarkAstaduktayaH // 9 // lokadharmo 'bhyanujJAtaH siddhAnto vAgniyAmakaH / aGgadharmavikalpAbhyAM prameyopacayAcayau // 10 // avidyArthAvagamo virUpApratipattitaH / hetvAbhAsazca nirvAdeSviyameva tu bhUyasI // 11 // kiMcitsAmAnyavaizeSyAdayuktArthopapAdanam / chalaM taditi vaispaSTyAdvAcyAbhiprAyabhedataH // 12 // vyabhicArAt paraM nAsti parapakSapradUSaNam / hetuparyantayogAcca tasmAtpakSottaro bhavet // 13 // saMzayapratidRSTAntavirodhApattihAnayaH / pratipakSavikalpau ca vyabhicArArthaparyayAH // 14 // akAraNatvAnnirdezaH sAdhyatvAttvanuyogajAH / hetvantarAbhyupagamaH punaruktAnyataH param // 15 // ekapakSahatA buddhirjalpavAgyantrapIDitA / zrutasaMbhAvanAvairI vairasyaM pratipadyate // 16 // tAnupetya vitaNDAsti nayasyeti vicAraNA / saiva jalpe viparyAso vitaNDaiveti lakSyate // 17 // na siddhAntAbhyupagamAditaraH sarvatantrikaH / yasyetyuktamanekAntAditaraM nAnuSajyate // 18 // vinirNayAnna saMdehaH sarvathottarasaMbhavAt / sa eva hetuzcakSurvannAniSTapratipattitaH // 19 // For Personal & Private Use Only dvAtriMzikA, 12

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147 dvAtriMzikA, 12 dRSTAntadUSaNA moho hAnipakSAprasiddhayaH / vAcoyuktyupapattibhyAmata eva viparyayaH // 20 // anabhyupagamo lokazAstradharmavikalpitaH / sAmAnyAbhyupapattibhyAM na samo 'niSTakalpanAt // 21 // anyonyobhysaamaanysrvsNgvishesstH| sAmAnyaghAtataH siddhazAstraM lokopapattitaH // 22 // anyatheti ca vaidhrmymaapttivybhicaartH| pratipattivikalpAcca tatsiddhiH kRtasaMbhavAt // 23 // punaruktamasaMbaddhAt sAmyaH sAmarthyadarzanAt / mantravacceti nApAr2yA prasaMgAniSTa siddhayaH // 24 // punaruktavadAyojyaM hetuvAdAntaroktaye / samAnIsaMgasaMkalpaM praznAkAraNasiddhayaH // 25 // tadabhAvAtpratijJAdi pratyekaM cAnupakramAt / kAlaprAptivikalpAbhyAM sarvasiddhezca nArthavat // 26 // kvacitkicitkathaMciccetyanuSaMgAtsa lopagaH / kRtAkRtavikalpAbhyAM saMzayapratirUpataH // 27 // nanAma dRDhameveti durbalaM copapattitaH / vaktRzaktivizeSAttu tattadbhavati vA na vA // 28 // tulyasAmAdhupAyAsu[ yeSu] zaktyA yukto vizeSyate / vijigISuryathA vAgmI tathA bhUyaM zrutAdapi // 29 // sarvapakSakaNaistulyaM vAdinaH satyatAM vinaa| samAnAbhyupapatti ca jihmaraukSAyudhA hyamI // 30 // prAznikezvarasaumukhyaM dhAraNAkSepakauzalam / sahiSNutA paraM dhASryamiti vAdacchalAni SaT // 31 // ki parIkSyaM kRtArthasya kimeveti ca cakSuSaH / parAnugrahasAdhostu kauzalaM vaktRkauzalam // 32 // // iti nyAyadvAtriMzikA dvAdazI // 12 / / For Personal & Private Use Only

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148 [13] sannityakartRnAnAtvapratipakSobhayAtmakam / guNadharmamRSirnAnApazyanevAtmano bhavam // 1 // svaparAnugrahadvAramatirAsuraye svayam / tamumAvasudevAya tantrArthavyA sasUraye // 2 // sattvAdisAmyaM prakRtivaiSamyaM mahadAdayaH / parasparAtmakenopadravakArkazyavRttivat // 3 // lAghavakhyAtisaukhyAni sattvaM duHkhakriye rajaH / tamo 'nyadvahirantazca tadvikalpo 'nilAdivat // 4 // zrotrAdivRttiH pratyakSamanumAnamanusmRtiH / kRtsnArthasiddhernAto 'nyacchAndamAtmavizeSataH // 5 // AdizabdAtpravRttInAmarthavattvAdanugrahAt / pariNAmavizeSAcca guNacaitanyavRttayaH // 6 // guNaudAsInyamanyonyaM caitanyAdadhikArataH / abhoktRtvAcca kartRtvamaGgAGgipariNAmataH // 7 // aikyAdakartA puruSaH kartAdhiSThAnazaktitaH 1 svAtantryAdupalabdhezca kAryastu guNabhojanAt // 8 // vaiSamyamAtrAtmahataH kAraNa grAmasaMbhavaH / zabdAdayazca vyomAdivizeSA'stadguNAtmakAH // 9 // zabdAdyA lokasAmarthyaM zrotrAdIndriyapaJcakam / etenoktA vizeSANAM zabdAdiguNabhaktayaH // 10 // vAkyAdAnaM gatAnandatyAgAnyadubhayaM viduH / caitanyavaddehavRttirmanaH saMvitsukhAdayaH // 11 // prANAdAkaruNagrAmavRttirjIvanasaMjJikA / tadabhivyaktiranyatra buddhayAzayavazAdbhavaH // 12 // zarIre dhRtisaMzleSapaGktivyUhAvakAzataH / pRthivyAdisamArambhaH pariNAmastu pUrvayoH // 13 // For Personal & Private Use Only dvAtriMzikA, 1

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dvAtriMzikA, 13 149 zrotrAdInAM manovRttiH pratipattisvayogataH / zAntAdivividhodakaH pratyayArthaH pravartate // 14 // siddhiriihitnisspttistussttistddeshvRttitaa| azaktiH sAdhanAdyAni vitatheSTiviparyayaH // 15 // puruSArthapravRttInAM nivRttInAM svabhAvataH / AvistirobhAvagatI ko guNAnAM pramAsyati // 16 // anAdipracitaM karma pralayAntyavapurmukham / pravRttau tadvidhApAyAM chinnavRkSapramodavat // 17 // anabhivyaktavidyasya viduSastadbhavAJcitam / / yathAvidhodayApAyi pracitAvapi saMkramaH // 18 // brahmAdyaSTavidhaM devaM sattvavRttivizeSataH / mAnuSyaM ca rajaH zeSaM svaM vArtatamaso jagat // 19 // avidyekAtmako bandho guNavyApAralakSaNaH / dakSiNAdivikalpastu bAlizaprasabhAGkazaH // 20 // na grahAH pratibandhAya naikAgyaM vA pravRttaye / tiryakSvapi ca sidhyanti vyaktA nAnAtvabuddhayaH // 21 // vairaagyaatkaarnngraamtnirodhprishrmH| na hyatonimIlanti puruSArthotthitA guNAH // 22 // jJAnaprasAdau vairAgyamityavidyAtamojitam / ko hi rAgo virAgo vA kuzalasya pravRttiSu // 23 // yAvadrajastamovattimahamityavamanyate / pariSvajati sattvaM ca tAvatteSveva gaNyate // 24 // kSunnidrAdyanayo vRttamAtmabhUtaM vipazcitaH / na samyagdarzanopAyi tathAnyadapi ko 'tyayaH // 25 // sadAcArapravRttasya krUrakliSTakriyasya vaa| sakRccAbhyuditA khyAtinaM ca kiMcidviziSyate // 26 // zeSavRttAzayavazAtsAmyaprakRtibhedavat / samAnapratibodhAnAmasamAnAH pravRttayaH // 27 // For Personal & Private Use Only

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150 kimatra zuddha liSTaM vA kiM vA kasya prayojanam / kRtArthAnAM guNeSveva guNAnAmiti jAyate // 28 // bhayaM saMbodhanaM liGgaM kizoraprAjano yamaH / na hi vijJAnacaitanyanAnAtvaM prAk samidhyate // 29 // yastu kevalavAcAdau yAyAd dRSTArthavikramaiH / vikRSTeSuriva kSiptastamo 'mbhasi sa nazyati // 30 // aho durgA guNamatirdurgaM mokSAya nAma yat / kathaMcideva muJcanti svapanmandAbhisAtikAH // 31 // cakSurvatpuruSo bhoktA bandhamokSavilakSaNaH / kRtArthaiH saMprayukto 'pi zUnya eva guNairiti // 32 // // iti sAMkhyaprabodhadvAtriMzikA trayodazI // 13 // [14] dharmAdharmezvarA lokasiddhayapAyapravRttiSu / dravyAdisAdhanAvetau dravyAdyA vA parasparam // 1 // dravyamAdhArasAmarthyAt svAtantryasaMbhavAdguNaH / AnantaryAdguNeSvekakarmetyArambhanizcayaH // 2 // dvAtriMzikA, 13-14 saMskAreNa tadApekSya mekadravyakSaNasthitiH / karma kAryavirodhi syAdubhayobhayathA guNaH // 3 // anyato 'nyeSu sApekSyastulyapratyayadarzanAt / dravyAdibhAvaH sattAdirmadhyatvAvRttilakSaNam // 4 // pratyakSaviSayA khyAtistatsaMbandhi virodhi vA / astyevamiti tulyatvetyanumAnaM tridhA vidhA // 5 // saMyogajatvAtkArthasya kAraNaM paramANavaH / dRSTavannaikajAtIyAsteSAM santyeva pAkajAH // 6 // pRthivyAdIni khAntAni vaizeSikaguNArpaNAt / prANAdiyAnAyAnena taccheSaguNasaMbhavaH // 7 // For Personal & Private Use Only

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dvAtriMzikA, 14 ___151 vAyvantAnAM na rUpAdi janmadharmavizeSataH / zabdo nityastu sAdhAt sarvArthatvAcca nArthavat // 8 // rUpAdInAM svajAtIyAH sAmarthyAdvasudhAdayaH / pRthakzarIrajanakA hetubhedAttvayonijam // 9 // tvacakSurgrahaNaM dravyaM rUpAdyAzcakSurAdibhiH / saMkhyAdibhAvakarmANi yathApAzrayayogataH // 10 // setarairyagapata kSiptaM paratvaiH kAlasaMbhavam / idamasmAditi dizo nAnAkAryavizeSataH // 11 // AtmendriyAdisaMyoge buddhayabhAvAcca maanvH| buddhayAderAtmanaH khAdi zabdAdivibhavAnmahat // 12 // prapaJcAdapi dIrgha vA hasvaM vA parimaNDalam / rUpasparzavadekatvaM pRthaktve vRttijanmanaH // 13 // kriyAvatorvA tulyaM ca saMviyogAvivakSitau / kAraNaM dhvanirAbhyAM ca saMtAnAtsalilormivat // 14 // dezakAlavizeSAbhyAM paraM ca guNakarmaNAm / aikyAdAzrayatadvattA bhAve tabuddhidharmataH // 15 // dravyagauravasaMyogayatnasaMskArajAH kriyaaH| adRSTAcceti tatsaMjJAvikalpau vyavahArataH // 16 // saMbandhAdbuddhayapekSazca kAryAzcAjJasya buddhayaH / saMjJAstu bhAvadravyAdinimittAH samayAtmikAH // 17 // niruktArthopacArAbhyAmetA jAtivibhaktiSu / hinoti hIyate veti hetuM gRhNantyamI grahAH // 18 // anyo 'nyathA sa dravyAdisattAbhAvAtsadAntaram / anArambhAvinAzAcca teSu smRtivirodhinaH // 19 // abhUdabhUtAdbhavatItyapekSA cApi kAraNAt / bhaviSyatIti dRSTatvAt kAryAntaraniyogataH // 20 // AtmamAnasasaMyogavizeSAdeva khAdiSu / sAmAnyAtsaMzayasvapnasmRtIzcAdRSTasaMskRtaH // 21 // For Personal & Private Use Only

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152 dvAtriMzikA, 14-15 saMprabuddheSu vijnyaanmbhisNdhivishesstH|| satattvavyaJjanaM teSAM pradIpadravyayogavat // 22 // avyUhAdaGkaraiH saumyAnnakadIpaprakAzavat / etenAkSamanobuddhayAyasaMkaravinirNayaH // 23 // akSapradoSAdhyAropavidyAsukhapramANataH / icchA dveSavato yasmAddharmAdharmaviklRptayaH // 24 // zuddhAbhisaMdhiryaH kazcit kAyavAGmanaso vidhiH| sarvo 'dRSTavizeSAya yasya yatra yadA yathA // 25 // dravyAdInyakSatArthasya prasAdobhayasAdhanam / tatsAmAnyaphalAnyaikyAdRte tvakSAdikalpanA // 26 // yathA padArthavijJAnaM vidyAdRSTivizeSataH / tatsthairyameva vairAgyaM granthArthapratipattivat // 27 // evamAtmAdisaMyogenAbhisaMdhau vipazcitaH / navaM na cIyate bIjaM purANaM cApacIyate // 28 // prANAyAmAdisAmarthyAdaizvaryAccopabhogataH / prANotthitau mano 'tantraM na punaH saMprayujyate // 29 // ihedamiti saMbandhaH samavAyo 'sti bhAvavat / saMjJAlakSaNatattvArtho nAnaiva tu jagadvidheH // 30 // nAtiprasaGgo ghttvtsNshyaanuppttitH| tamabhedena saMsthAnAdekatazcetarAvidhiH // 31 // saMzayapraznasAmAnyavizeSapravibhAgataH / svaparapratyavasthAnavaizeSikapathAnvayaH // 32 // // iti vaizeSikadvAtriMzikA caturdazI // 14 / / [15] nAhaMkRtasya nirvANaM na setsyatyanahaMkRtaH / na vA vidyA vivekAya na vidyA bhavagAminI // 1 // For Personal & Private Use Only

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dvAtriMzikA, 15 153 anyonyaviSamAn pazyan pudglskndhshuunytaa| na jAnAti zamaikArthA buddhAnAM dharmadezanAH // 2 // saMkhyAdibhedAdanyatvamavAcyo 'nyonyasaMkaraH / skandhapudgalayoryasmAt skandhamAtrAgataH pumAn // 3 // senAvanavadekAntabuddheH prajJaptisauSThavAt / kolavat kriyate mithyA mAnakIlA pravRttaye // 4 // mamatvAbhigamAtsattvastaccyuto bhraSTarAjavat / bhArahArAdiyogAstu vyAsasaMgrahaNAGgavat // 5 // avaktavyamasadbhAvAtpraznArthasya khapuSpavat / saMtAnaM bhAvanArtha vA saritprotapradIpavat // 6 // mahAbhUtocchyo rUpaM vijJAnaM viSayo nayaH / devanATyapRthagbhAvo nRjAtyAdivikalpavat // 7 // viparyAsAtmakaM mohasaMgAttRSNA smRtermanaH / saMkalpazcetanAkarma cetayitvopacArataH // 8 // cakSurUpAdisaMskArasamutthaM sarvajAtiSu / vijJAnamiva jJAtInAM nAnAtvamiti jAtitaH // 9 // cittavadrUpakAryasya vailakSaNyaM kSaNe kSaNe / taddhayajAtyantaraM tulyaM na bAdhyatyupapattitaH // 10 // sattvopacArau vyucchinnau skandhAnAM paJcakalpavat / zUnyatA vA pratiSThatvAdetadeva prapaJcitam // 11 // skandhaprakAraM pazyanto jagatpuSpopakAravat / kimastItyupagaccheyuH kimeva tu mameti vA // 12 // bAhyamAyatanaM nAtmA yathA netraadystthaa| tadvikalpagatizcittamanaH kasyAtra kiM yathA // 13 // hetapratyayavaicitryAttAnevamiti bhaktayaH / kathaM hi saMpradhA]ta bhAvo bhAvavizeSataH // 14 // saMmohAtsmaraNAttattvakalAbhAvAnna karmaNaH / kSaNikatvAdizuddhezca nirvANAcca pradIpavat // 15 // For Personal & Private Use Only

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154 dvAtriMzikA, 15 nirvANaM sarvadharmANAmavikalpaM kSaNe kSaNe / hetupratyayabhedAttu tadanta iva lakSyate // 16 // saMsAre sati nirvANaM kSaNikasya gatiH kutaH / janmavattena cittasya nirvANamapi saMskRtam // 17 // yatsaMskRtamanityaM tadbhaGgAdanyonyasaMskRtam / nirvANamanasAmasmAdbhaktirvipratiSedhanAt // 18 // dharmavadviSaye 'nyo 'pi yadA vijJAnasaMbhavaH / satkArebhyastadA janma kiM tasya kurute kSamA // 19 // na pUrvA na parA koTI vidyate vAkphalaM mateH / pUrvavipratiSedhastu hetupratyayasaMbhavAt // 20 // ahetupratyayanayaM pUrvAparasamAbhavam / vijJAnaM tatsamutthaM kaH saMvyavasyedvicakSaNaH // 21 // darpaNasthamiva prajJAmukhabimbamatanmayam / tatsamutthaM ca manyante tadvatpratyayajanmanaH // 22 // na sAmagrIsvabhAvo 'yamato nAjJAnabhedataH / svapnopalabdhasmaraNaM nivRttizca na netyapi // 23 // na cAniSTaprayogo naH kuzalapratipattivat / manyamAno hi doSaM vA guNaM vA parikalpayet // 24 // paTahadhvanivallokaH kalpanAmanuvartate / yataH svabhAvo bhAvo vA tasya vaktuM na yujyate // 25 // na copadezavaiphalyaM rUpaM vijJAnajanmavat / duHkhamutpadyate tasya svArthahAnamayuktivat // 26 // na cAsyAgantusaMklezaH zuddhirvA bhaktayastvimAH / smRtisaMgasamaH kiMtu tejasyaraNivRttivat // 27 // cittacAravazAtsaMgaH smRtivanna viruddhayate / saMskArAyatanApekSaM nirodhApattyanantaram // 28 // aGkaravyaktiniSpattizcetaH sattvasya tatkatham / avidyAtRSNayoryadvanna nAmatvaM na caikatA // 29 // For Personal & Private Use Only

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dvAtriMzikA, 15-16 155 samavijJAnayostadvadvedyekAntamataH zivam / srotaHprAptyAdirasyAstu vikalpo 'raNivahnivat // 30 // ekacitte 'pi vA kRtsnduHkhjnyaanoppttitH| grAmamohakSamodarkaH zAsanapraNayo muneH // 31 // // iti bauddhasaMtAnA nAma paJcadazI dvAtriMzikA // 15 // [16] nityAnantaramavyaktisukhaduHkhAbhijAtayaH / svabhAvaH sarvasattvAnAM payaH kSIrAGkarAdivat // 1 // dharmAdharmAtmakatve tu zarIrendriyasaMvidAm / kathaM puruSakAraH syAdidameveti neti vA // 2 // zarIrendriyaniSpattau yo nAma svayamaprabhuH / tasya kaH kartRvAdo 'stu tadAyattAsu vRttiSu // 3 // dharmAdhamauM tadAnyonyanirodhAtizayakriyau / dezAdyapekSau ca tayoH kathaM kaH kartRsaMbhavaH // 4 // yatpravRttyopamardaina vRttaM sadasadAtmakam / tadvaitaranimittaM vetyubhayaM pakSaghAtakam // 5 // na dRSTAntAkRtAzakteH svAtantryaM pratiSidhyate / animittaM nimittAni nimittAnItyavAritam // 6 // vizvaprAyaM pRthivyAdi pariNAmo prayatnataH / viSayastatprabodhaste tulye yasyeti manyate // 7 // noktAbhyAM saha nArambhAt samamadhyakSasaMpadi / vinAzAnupapattezca bhojybhkssyviklptH||8|| pRthivyA nAvarudhyeta yathA vA raajtkriyaaH| guNAnAM puruSe tadvadahaM kartetyadaHkRte // 9 // sudUramapi te gatvA hetuvAdo nivartyati / na hi svabhAvAnadhyakSo lokadharmo 'sti kazcana // 10 // For Personal & Private Use Only

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156 dvAtriMzikA, 16 pravartitavyameveti pravartante yadA guNAH / atha ki saMpramugdhosi jJAnavairAgyasiddhiSu // 11 // dharmAdaSTAGgatA buddherna virodhakRte ca yaH / vakturAdyanimittattvAdvitathapratyayAdapi // 12 // asato hetuto veti pratisaMdhau ca vigrahaH / asaMstu hetu/mAtraM karteti ca viziSyate // 13 // bhaGgarazravaNAdyarthasaMvinmAtre nirAtmake / rAgAdizAntau yatnaste kathaM kasya kimityayam // 14 // karmajaH pratyayo nAma karma ca pratyayAtmakam / tatphalaM nirayAdyazca na ca sarvatra vismRtaH // 15 // jJAnamavyabhicAraM cejjinAnAM mA zramaM kRthaaH| atha tatrApyanekAnto jitAH smaH kiM tu ko bhavAn // 16 // ekendriyANAmavyakterajAtyantarasaMgatau / vyaktAnAM ca tadAdau kA rAgAdipravibhaktayaH // 17 // na saMsaratyataH kazcit svaparobhayahetukam / abhijAtivizeSAttu mithyAvAdamukho janaH // 18 // caitanyamapi naH sattvo mohaadijnyaanlkssnnH| tadAdi tadvatsaMkalpo mithyArAziH pravartate // 19 // tulyaprasaMgo nAnAtve tulyenakena bAdhyate / akasmAtkAraNAvezau hetudharmAvizeSataH // 20 // sparzanAdimano 'ntAni bhUtasAmAnyajAtimAn / manohaniyataM dravyaM pariNAmyanumUrti ca // 21 // sparzakaviSayatvAdistattvAntAH krmjaatyH| arUpAdanabhivyaktabhedAH kRSNAbhijAtayaH // 22 // yathA duHkhAdi nirayastiryakSu purussottmaaH| raktAyAmajanAyAM tu sukhajA na guNottarAH // 23 // hiMsAvidyAbhicArArthaH pUrvAnte madhyamaH zamaH / samyagdarzanabhAvAntAH pratibuddhastvayojitaH // 24 // For Personal & Private Use Only

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dvAtriMzikA, 16-17 157 na copadezo buddhaH syAdravipaGkajayogavat / tattvaM ca pratibudhyante tebhyaH pratyabhijAtayaH // 25 // samAnAbhijaneSveva gurugaurvmaaninH| svabhAvamadhigacchanti na hyagniH samamidhyati // 26 // pravRttyantarikAvyAjavibhaGgasvapnasaMbhavAt / na jAtyaH saMsmRteruktaM saMkaro 'ntarikAntajAH // 27 // surAdikrama ekeSAM mAnasA hyatkramakramAt / sukhaduHkhavikalpAcca khaNDiryA no 'bhijAtayaH // 28 // vyomAvakAzo nAnyeSAM kAlo dravyaM kriyA vidhiH / sukhaduHkharajo dhAturjIvAjIvanabhAMsi ca // 29 // anumAnaM mnovRttirnvynishcyaatmikaa| traikAlyAGgAdivRttAntA heturavyabhicArataH // 30 // saMjJAsAmAnyaparyAyazabdadravyaguNakriyAH / etenoktAH pRthakceti vyavahAravinizcayaH // 31 // na nAma tattvamevaitanmithyAtvAparabuddhayaH / na cArthapratiSedhena na siddhArthazca kathyate // 32 // // iti niyatadvAtriMzikA SoDazI // 16 // [17] na duHkhena virudhyete dharmAdhamauM sukhena vA / pratyayAvyabhicAritvAtsvaparobhayavRttiSu // 1 // dezakAlanimittAni nimittAnyaniyogataH / niyogato vA tatsiddhau na vAdhyAtmavizeSataH // 2 // suvratAni yamaM vRttaM yathAdhyAtmavinizcayam / dIkSAcArastu zaikSANAM vartmasthairyAnuvRttaye // 3 // apuNyapratiSedho vA vrataM puNyAgamo 'pi vaa| yugapatkramazo veti vipakSorubhayaM bhayam // 4 // For Personal & Private Use Only

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158 vratAbhyupagamaH zuddhaH pariNAmo na neSyate / tadAnantaryavRttistu mithyAdRSTirnivAryate // 5 // na mithyAdarzanAtpApaM na samyagdarzanAcchubham / na ca neti kaSAyANAM tadvRttyavyatirekataH // 6 // kSayavRddhiH kaSAyANAM mithyAdRSTirasaMkramAt / vaiSamyalakSaNo bandhastadAdyastu vikalpataH // 7 // mithyAdRSTerabhinnAyAH paJca caikakSaNAzrave / kAyikAdikriyAcAraH pApamevetyasaMzayam // 8 // nAnyonyamanuvarteta kRtAbhyupagametarau / tulyadoSaguNasthAnau na kaSAyakramo 'pyataH // 9 // kaSAyacihna hiMsAdi pratiSedhastadAzrayaH / apAyodvejano bAlo bhIrUNAmupadizyate // 10 // hiMsAdivatkaSAyebhyo na janmamaraNApadaH / nimittAntarahetutvAdguNatastUpacaryate // 11 // kalpakalpamato dravyamacintyaM sarpirAdivat / doSapracayavaiSamyAdAturastu parIkSyate // 12 // eka mUrtiH parINAmaH zuddhirAcAralakSaNam / guNapratyeka vRttAnAM puruSAzayazaktitaH // 13 // krodhajihmapariSvaGgamAnavedAmbumakSayAH / yugapAta vidyAdyAvadyatrAnuSidhyate // 14 // kSayo nAprazamasyAsti saMyamastadupakramaH / doSaireva tu doSANAM nivRttirmArutAdivat // 15 // doSebhyaH pravrajantyAryA gRhAdibhyaH pRthagjanAH / parAnugrahanimnAstu santastadanuvRttayaH // 16 // tulyAtulyaphalaM karma nimittAzravayogataH / yataH sa heturanveSyo dRSTArtho hi na tapyate // 17 // manaso 'paiti viSayAn manasaivAtivartate / kimevaM bahuratpaM vA zarIre bahireva vA // 18 // For Personal & Private Use Only dvAtriMzikA, 17

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dvAtriMzikA, 17 159 na mamatvAdahaMkArastasmAttu mamatA mtaa| saMkalpAvyabhicAritvAttasminnevAzivAspadam // 19 // nAhamasmItyabhAvo vA bhAvo vAbhyupagamyate / prapaJcoparamaH zAntiravyucchitterazUnyatA // 20 // dveSodvegaphalaM duHkhaM saMgasvAduphalaM sukham / mAdhyasthaM tatpratIkAraH kiM tu duHkhena yatsukham // 21 // na duHkhakAraNaM karma tadabhAvAya vodyamaH / dRzyate vyabhicArazcApyaho mohavibhUtayaH // 22 // puNyaM sukhAtmakaM janma tadvizeSo viziSyate / kRtArthenApi copeyamavazyaM nArtihetavaH // 23 // prItyarthA viSayA jAtiH sAtmakaM kalpazobhanA / teSAmarthavazAtsAmyamiti dharmo 'pyadharmavat // 24 // puNyameva nibadhnanti zvAdayo 'pyavizeSataH / AhArAdiSu tadvatterabhijJastu vizeSyate // 25 // pratimAbhigrahAstIvAH parijJAnavirodhinaH / prapaJcAcAravAdastu mithyAmAnAdivRttayaH // 26 // yathAgadaparijJAnaM nAlamAmayazAntaye / acAritraM tathA jJAnaM na buddhayadhyavasAyataH // 27 // araNyuSmAgnivijJAnaM vairAgyamupajAyate / tadabhyAsaphalo yogo na pApAya na saMvaraH // 28 // karmAzravavipAkAtha varNyante jIvajAtayaH / tulyaM hyadhigatArthasya jIvAjIvaprayojanam // 29 // nidAnAbhyAsasAphalyaM janmAntaragatasya cet / jJAnezvaryasukhAbhyAse nidAnebhyastapaH zramaH // 30 // na dharmAyauM viziSyate kaapaayopbhogtH|| dharmastu jJAnahetutvAdviziSTeSu viziSyate // 31 // viSayendriyabuddhInAM manazcopakramaH kramaH / tamomUlAbhighAtAddhi nirvikalpazivaM zivam // 32 // // iti saptadazI dvAtriMzikA // 17 // For Personal & Private Use Only

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160 dvAtriMzikA, 18 [18] dezakAlAnvayAcAravayaHprakRtimAtmanAm / sattvasaMvegavijJAnavizeSAccAnuzAsanam // 1 // bAhyAdhyAtmazaciH saumyastejasvI karuNAtmakaH / svaparAnvarthavidvAgmI jitAdhyAtmazca zAsitA // 2 // tulyaprakopopazamA rAgAdyA mArutAdiva / / viSayendriyasAmAnyAt sarvArthamiti zAsanam // 3 // honAnAM mohabhUyastvAdvAhulyAcca virodhinAm / viziSTAnupravRttezca kalyANAbhijano mataH // 4 // utpannotpAdyasaMdehA granthArthobhayazaktayaH / bhAvanApratipattibhyAmanekAH zaikSabhaktayaH // 5 // kartaprayojanApekSastadAcArastvanekadhA / cikitsitavadekArthapratilomAnulomataH // 6 // zarIramanasostulyA pravRttirguNadoSayoH / tasmAttadubhayopAyAnimittajJo viziSyate // 7 // bheSajopanayazcitro ythaamyvishesstH| channaprakAzopahitaH suvidhijJAnayantrayoH // 8 // vapuryantrajitA doSAH punarabhyAsahetavaH / prasaMkhyAnanivRttAstu niranvayasabhAdhayaH // 9 // yathA nirdizya saMyogAdvAtAdhArogabhaktiSu / tathA janmasu rAgAdyA bhAvanAdaramAtrayoH // 10 // yAtrAmAtrAzano 'bhIkSNaM parizuddhanijAzayaH / viviktaniyatAcAraH smRtidoSairna bAdhyate // 11 // AdezasmaraNAkSepaprAyazcittAnapakramAH / yathArasaM prayoktavyAH siddhayasiddhigatAgataiH // 12 // paraprazaMsAsvakSepo vipriitmpekssitH| utkarSApakau caitA vinayo 'nnayajAtayaH(?) // 13 // For Personal & Private Use Only

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dvAtriMzikA, 18 161 svAsthyAtpadatrayAvatyayonayaH sthAnavartmanaH / zaikSadurbalagItArthagurUNAmarthasiddhaye // 14 // AsevanaparIhAraparisaMkhyAnazAntayaH / parISahA vapurbuddhinimittAsamakalpakAH // 15 // asuuyaakssepkautkucyprihaasmithHkthaaH| svairasvApAsanAhAracaryAH pazyannivArayet // 16 // vinItairbhAvavijJAnanAnArasakathAsukhaiH / vizraMsanamanirdiSTamanartha sAdhyasAdhayoH // 17 // unkSepAsaMgavikSepA shbdaadityaagbhogyoH| tayoraniyamaH zreyAn puruSAzayazaktitaH // 18 // prAgeva sAdhananyAsaH kaSTaM kRtamaterapi / kRcchopArjanabhinnaM hi kArpaNyaM bhajate janaH // 19 // pipAsA viSayotsedho mRdUttAnarayAvaram / na saMmithyAdigambhIraM capalAyati yAdasAt // 20 // ajJAtakaraNaM janma vapuHsaMvitprakArayoH / tvatprasAdArjanopAyo viSayendriyasaMvaraH // 21 // yadyajJAnakriye syAtAM syAda jJAnasamayoH zivaH / na hi mAnAdivRttitvAtpRthaksaMvitkramakathAH // 22 // mamedamahamasyeti samAnaM mAnalobhayoH / catuSTaM yugapadveti yathA janmavizeSataH // 23 // mamedamiti raktasya na netyuparatasya ca / bhAvikau grahaNatyAgau bahusArAlpaphalguSu // 24 // abhiSiktasya saMnyAsakramAtpAzcAtyadarzanam / zUnyakavikRtAbhyAso rAgiNAM tu yathAzrayam // 25 // anAghAtAspadaM dviSTamanakalaiH prsaadyet| nimittaphaladAruNyavivekebhyazca rakSayet // 26 // sukhaduHkharasarbhedyaM vyaktopanatakAraNaiH / prasAdayedupAkhyAnaiH svairAsanamukhAgataiH // 27 // For Personal & Private Use Only

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162 dvAtriMzikA, 18-19 aprazAntamatau zAstrasadbhAvapratipAdanam / doSAyAbhinavodoNe zamanIyamiva jvare // 28 // yadanAsevitaM yasya sevitaM vA sa sAdhayet / taccheSAnuparodhena pratirUpArpitaM tapaH // 29 // yadutsRSTamayatnena punareSyaM prayatnataH / tatsAdhanaM vA tAdRkSaM na hi sopadhayo budhAH // 30 // nAtikRcchratapaHsaktA manazchAgavadutsRjet / kuzIlAn vA vidagdhAMzca tIrthaM taccheSapAlanam // 31 // yAvadudvejate duHkhAnirvANaM cAbhimanyate / tAvanmohasukhArUDhAH svayaM yAsyantyataHparam // 32 // // ityaSTAdazI dvAtriMzikA // 18 // jJAnadarzanacAritryANyupAyaH zivahetavaH / anyonyapratipakSatvAcchuddhAvagamazaktayaH // 1 // jJAnaM dehAdiviSayaM vyaktimAtramavigrahaH / manasaH saMzayApAyasmRtidarzanazaktayaH // 2 // sarvArthAnantaracaraM niyataM cakSurAdivat / trikAlaviSayaM reto vartamAnArthamindriyam // 3 // yadeva cakSuSo rUpaM tadevAnyAzrayAntaram / tasmAdaviSayo rUpAdyabhidhAnAnapAzraye // 4 // astyaadyaasNgrhvyaasnimittaastdupkrmaaH| tadAtvopanidhAnAbhyAM rUpAdyapyupacaryate // 5 // nAnekamekopacAramekaM nAneti vA na vA / yathA bahistathAdhyAtmamanyonyaprabhavaM hyadaH // 6 // niSpattirudayAcchaktistadvighAtisamakSayAt / anAvaraNahetorvA zaktirabhyudayAtmikA // 7 // For Personal & Private Use Only

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dvAtriMzikA, 19 163 cakSurdarzana vijJAnaM paramANvaukSNyamokSavat / tadAvaraNamityekaM na vA kAryavizeSataH // 8 // arthavyaJjanayorevamarthastu smRticakSuSoH / sarvopayogadvaividhyamanenoktamanakSaram // 9 // prakAzamanasozcakSustulyamAptagatArthavat / vikRSTatarayorvyaktirgamyate cArthazaktitaH // 10 // parasparaspRSTagatirbhAvanApacayA dhvaniH / baddhaspRSTagamadvayAdisneharaukSyAtizAyanAt // 11 / / / / vaiyarthyAtiprasaGgAbhyAM na matyabhyadhikaM zrutam / sarvebhyaH kevalaM cakSustamaHkramavivekavat // 12 // nazyanti viSayAkhyAte yoktavyA doSatA na ceta / tritayAniyatAdekasAmAnyAdvA bahuSvapi // 13 // doSapaktirmatijJAnAnna kiMcidapi kevalAt / tamaHpravayA niHzeSavizuddhiH phalameva tat (?) // 14 // samagraviSayaM jJAnamavazyaM yasya kasyacit / tasya vRttyantarApatternAnyadAvaraNaM kSayAt // 15 // vakSAdyAlokavatkRtsnaM stokAkhyAnamanekadhA / atyantAnupalabdhirvA viziSTe jJAnadarzane // 16 // prArthanApratighAtAbhyAM vedyante dvIndriyAdayaH / manaHparyAyavijJAnaM yuktaM teSu na vAnyathA // 17 // nimittamantarAyattaM catuSkamaparaM phalam / manuSyatiryagbhavayoH karmAyuSkapuraHsaram // 18 // nizcitaM mohavedye vA prsNgaanuppttitH|| ekaM naikAnubhAvaM vA bIjAdyarthaprakAravat // 19 // pariNAmaphalaM karma pariNAmastadAtmakaH / tayoranyonyasAdRzyaM yuktaM nAnekadharmataH // 20 // AyuHkAlaphalaM saumyaH pariNAmAnna vidyate / gatyAdyarthapRthagnAma mUlottaranibandhavat // 21 // .. For Personal & Private Use Only

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164 dvAtriMzikA, 19-20 sthityantamanyavaiphalyAdyathArthapratibodhakam / tadaudArikadehAbhyAmanyaccAtiprasaMgataH // 22 // nirgranthasaMyatArAgAnyanubandhasthitikramAt / dvividhA eva sAmarthyAdanantA vApi siddhavat // 23 // pryogvishrsaakrmtdbhaavsthitistthaa| lokAnubhAvavRttAntaH kiM dharmAdharmayoH phalam // 24 // AkAzamavagAhAya tadananyA dignythaa| tAvapyevamanucchedAttAbhyAM vAnyamudAhRtam // 25 // prakAzavadaniSTaM syAtsAdhye nArthastu naH shrmH| jIvapudgalayoreva parizuddhaH parigrahaH // 26 // indriyANyAtmaliGgAni tvagAdiniyamaH punaH / nikAmaviSayA vyAlA jinAzcaivamatIndriyAH // 27 // buddhayApohatamaH satvaM jAtu gavye na yujyate / totramohAnubandhastu syAtkazcitkasyacitkvacit // 28 // sattvocchedabhayaM tulyamanakte 'pyapavargataH / na ca janmamahAdoSamAnantyAttu na badhyate // 29 // nendhanAnantyato vahnizcIyate nAvacIyate / tanmAtraM vA tathAnyonyagatayaH skandhapudgalAH // 30 // . pratItya pratisaMkhyAya dravyavyaJjanaparyayAt / samagravikalAdezaniSedhAbhyAM ca sAdhayet // 31 // // iti nizcayadvAtriMzikaikonaviMzatitamI // 19 / / [20] utpAda vigamadhrauvyadravyaparyAyasaMgraham / kRtsnaM zrIvardhamAnasya vardhamAnasya zAsanam // 1 // apAyApohato 'nyonyaM hanyato vA tadeva vaa| granthArthaH svaparAnvartho vidhyupAyavikalpataH // 2 // For Personal & Private Use Only

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dvAtriMzikA, 20 165 vaacikitsitmaanaadhvmnnir|gaadibhktivt / nAnAtvaikyobhayAnuktirviSamaM samamarthataH // 3 // pramANAnyanuvartante viSaye sarvavAdinAm / saMjJAbhiprAyabhedAttu vivadanti tapasvinaH // 4 // na yathArthaparijJAnAhoSazAntina vAnyathA / prakopasamasAmAnyAvyabhicArAcca tadvatAm // 5 // yena doSA nirudhyante jJAnenAcaritena vaa| sa so'bhyupAyastacchAntAvanAsaktamavedyavat // 6 // yathAprakArA yAvantaH saMsArAvezahetavaH / tAvantastadviparyAsA nirvANAvAptihetavaH // 7 // sAmAnyaM sarvasattvAnAmavazyaM janmakAraNam / zarIrendriyabhogAnAmaviziSTaM viziSyate // 8 // vikalpaprabhavaM janma sAmAnyaM nAtivartate / hetAvapacite zeSaM ki parijJAya vA na vA // 9 // gurulAghavasaMdigdhaviparItAH prtikriyaaH| laghvasaMdigdhavijJAnaM tvAsyadviSTasya sidhyati // 10 // dravyasattvAdinAnAtvaM nAneti samamAtmanaH / viSayendriyacetasyamanenAhamanIta vAM // 11 // bauddhamadhravamadravyasAMkhyaM kANAdamanyathA / lokaH puruSa ityetadavaktavyaM zarIravat // 12 // nimittezvarakAraH prakAzanapazilpivat / yatheSTasAdhanotkarSavizeSApAyavRttayaH // 13 // svabhAvo 'rtho 'ntarAbhAvA niyamA vybhicaartH| iSTato 'nyadanenoktA dezakAlasamAdhayaH // 14 // lakSyalakSaNayorevaM dezadharmavikalpataH / sadAdipratibhedAcca nihnavapratiyojanAH // 15 // caitanyabuddhayorvicchedaH pariNAmeSvasaMzrayAt / na vikalpAntaraM bhokturanenoktaM sukhAdivat // 16 // For Personal & Private Use Only

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166 dvAtriMzikA, 20 zarIravibhutA tulyamAnantyaguNadoSataH / saMsAraprAptyabhivyaktirvikalpAH kAraNAtmanaH // 17 // guNapracayasaMskAravRttayaH krmvRttyH| anAdyanantarAvazyayathAcetarayogataH // 18 // bhUtapratyekasaMyogasAmAnyArthAntarAtmakam / paJcadhA bahudhA vApi kAryAdekAdivendriyam // 19 // jAtipratyayasAmAnyacarasthiracaranmanaH / ubhayaM vibhavA dehalokayoranugAmi ca // 20 // rUpAdimAnaM dravyaM ca piNDa eka vikalpavAn / samastavyastavRttibhyAmarthapariNaterapi // 21 // sadasatsadasanneti kAryakAraNasaMbhavaH / anityanityazUnyatve zeSamityupapAditam // 22 // avasthitaM jagatsattvAddhAtvasatprakriyAtmakam / dharmAdharmasvabhAveSTipuruSArthanimittataH // 23 // samagravikalAdezatyAgAbhiprAyatatkathA / sAmAnyAvyAsataH zaikSyavipakSAcAryazaktitaH // 24 // dvIpavelodadhivyAsasaMkhyAbhogavibhUtayaH / svargApAyAnubhAgAzca sanimittA yatheSTataH // 25 // jJAnAcAravizeSAbhyAmAcArAGkriyate janaH / sa nAtyuttAnagambhIraH sukhaduHkhAtyayo hitaH // 26 // dRSTAntazravikarlokaH pripktishubhaashubhaiH| sukhArthasaMzayaprAptipratiSedhamahAphalaiH // 27 // jJAnAtkRtsneSTadharmAtmaparamezvarataH zivam / karmopayogavairAgyaM dhAmaprAptizca yogataH // 28 // pRthak sahAvinirbhAgairdayAvairAgyasaMvidAm / aizvaryamokSopazamasamAvezavikalpataH // 29 // AgamAbhyudayajJAnayogAdhyAhAradhAraNA / bhAvanAprANasaMrodhakRcchrayatnavratAni ca // 30 // For Personal & Private Use Only

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dvAtriMzikA, 20-21 167 doSavyaktiprasaMkhyAnaviSayAtizayAtyayaH / paramaizvaryasaMyogajJAnezvarya vikalpayet // 31 // prasiddhaprAtibhAsyeti kAmatastIrthabhaktayaH / nanu zrIvardhamAnasya vAco yuktaH parasparam // 32 // // iti dRSTiprabodhadvAtriMzikA viMzatitamI // 20 // [21] sadA yogasAtmyAtsamaddhatasAmyaH prabhotpAditaprANipuNyaprakAzaH / trilokIzavandyastrikAlajJanetA sa ekaH parAtmA gatirme jinendraH // 1 // zivo 'thAdisaMkhyo 'tha buddhaH purANaH pumAnapyalakSyo 'pyaneko 'pyathaikaH / prakRtyAtmavRttyApyupAdhisvabhAvaH sa ekaH parAtmA gatirme jinendraH // 2 // jugpsaabhyaajnyaannidraavirtynggbhhaasyshugdvessmithyaatvraagaiH| na yo ratyaratyantarAyaH siSeve sa ekaH parAtmA gatirme jinendraH // 3 // na yo bAhyasattvena maitrI prapannastamobhina no vA rajobhiH praNunnaH / trilokIparitrANanistandramudraH sa ekaH parAtmA gatirme jinendraH // 4 // hRSIkeza viSNo jagannAtha jiSNo mukundAcyuta zrIpate vizvarUpa / ananteti saMbodhito yo nirAzaiH sa ekaH parAtmA gatirme jinendraH // 5 // purAnaGgakAlArirAkAzakezaH kapAlI mahezo mahAvatyumezaH / mato yo 'STamUrtiH zivo bhUtanAthaH sa ekaH parAtmA gatimeM jinendraH // 6 // vidhibrahmalokezazambhaHsvayambhacaturvaktramakhyAbhidhAnAM nidhAnam / dhruvo 'tho ya Uce jagatsarvahetuH sa ekaH parAtmA gatirme jinendraH // 7 // na zalaM na cApaM na cakrAdi haste na lAsyaM na hAsyaM na gItAdi yasya / na netre na gAtre na vaktre vikAraH sa ekaH parAtmA gatimeM jinendraH // 8 // na pakSI na siMho vRSo nApi nAyaM na roSaprasAdAdijanmA viDambaH / na nindyaizcaritrairjane yasya kampaH sa ekaH parAtmA gatirme jinendraH // 9 // na gaurI na gaGgA na lakSmIryadIyaM vapurvA ziro vApyuro vA jgaahe| yamicchAvimuktaM zivazrIstu bheje sa ekaH parAtmA gatirme jinendraH // 10 // For Personal & Private Use Only

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168 jagatsaMbhavasthemavidhvaMsarUpairalIkendrajAlairna yo jIvalokam / mahAmohakUpe nicikSepa nAthaH sa ekaH parAtmA gatirme jinendraH // 11 // samutpattividhvaMsanityasvarUpA yadutthA tripadyeva loke vidhitvam / haratvaM haritvaM prapede svabhAvaiH sa ekaH parAtmA gatirme jinendraH // 12 // dvAtriMzikA, 21 trikAlatrilokatrizaktitrisandhyatrivargatridevatriratnAdibhAvaiH / yaduktA tripadyeva vizvAni vavre sa ekaH parAtmA gatirme jinendraH // 13 // yadAjJA tripadyeva mAnyA tato 'sau tadastyeva no vastu yannAdhitaSThau / ato mahe vizvametadyadIyaM sa ekaH parAtmA gatirme jinendraH // 14 // na zabdo na rUpaM raso nApi gandho na na sparzalezo na varNo na liGgam / na pUrvAparatvaM na yasyAsti saMjJA sa ekaH parAtmA gatirme jinendraH // 15 // chidA no bhidAno na kledo na khedo na zoSo na dAho na tApAdirApat / na saukhyaM na duHkhaM na yasyAsti vAJchA sa ekaH parAtmA gatirme jinandraH // 16 // na yogA na rogA na codvegavegAH sthitirno gatirno na mRtyurna janma / na puNyaM na pApaM na yasyAsti bandhaH sa ekaH parAtmA gatirme jinendraH // 17 // tapaH saMyamaH sanRtaM brahma zaucaM mRdutvArjavAkiMcanatvAni muktiH / dukta jayatyeva dharmaH sa ekaH parAtmA gatirme jinendraH // 18 // aho viSTapAdhArabhUtA dharitrI nirAlambanAdhAramuktA yadAste / acintyaiva yaddharmazaktiH parA sA sa ekaH parAtmA gatirme jinendraH // 19 // na cAmbhodhirAplAvayedbhUtadhAtrIM samAzvAsayatyeva kAle 'mbuvAhaH / yadudbhUtasaddharmasAmrAjyavazyaH sa ekaH parAtmA gatimeM jinendraH // 20 // na tiryagjvalatyeva yajjAlajihvo yadUrdhvaM na vAti pracaNDo nabhasvAn / sa jAgarti yaddharmarAjapratApaH sa ekaH parAtmA gatirme jinendraH // 21 // sat gSpadantau jagatyatra vizvopakArAya diSTayodayete vahantau / urIkRtya yatturyalokottamAjJAM sa ekaH parAtmA gatirme jinendraH // 22 // avatyeva pAtAlajambAlapAtAdvidhatte 'pi sarvajJalakSmInivAsAt / yadAjJAvidhitsA zritAnaGgabhAjaH sa ekaH parAtmA gatirme jinendraH // 23 // suparvadracintAmaNikAmadhenuprabhAvA nRNAM naiva dUre bhavanti / caturthethe zive bhaktibhAjA sa ekaH parAtmA gatirme jinendraH // 24 // For Personal & Private Use Only

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dvAtriMzikA, 21 kalivyAlavahnigrahavyAdhicauravyathAvAraNa vyAghra vairyAdivighnAH / yadAjJAjuSAM yugminAM jAtu na syuH sa ekaH parAtmA gatirme jinendraH // 25 // abaddhastathaikaH sthiro vA kSayI vApyasaGgo mato yairjaDe : sarvathAtmA / na teSAM vimUDhAtmanAM gocaro yaH sa ekaH parAtmA gatirme jinendraH // 26 // na vA duHkhagarbhe na vA mohagarbha sthitA jJAnagarbha tu vairAgyatattve 1 yadAjJAnilInA yayurjanma pAraM sa ekaH parAtmA gatirme jinendraH // 27 // vihAyAzravaM saMvaraM saMzrayaivaM yadAjJA parAbhAji yairnirvizeSaH / svakastarakAryeva mokSo bhavo vA sa ekaH parAtmA gatirme jinendraH // 28 // zubhadhyAnanIrairurIkRtya zaucaM sadAcAradivyAMzukairbhUSitAGgAH / budhAH kecidarhanti yaM dehagehe sa ekaH parAtmA gatirme jinendraH // 29 // dayAsUnRtAsteya niHsaGgamudrAta pojJAnazIlaMgurUpAstimukhyaiH / sumairaSTabhiryo 'rcchate dhAmni dhanyaiH sa ekaH parAtmA gatirme jinendraH // 30 // mahArcirdhanezo mahAjJAmahendro mahAzAntibhartA mahAsiddhasenaH / mahAjJAnamatsyAvanI mUrtirarhan sa ekaH parAtmA gatirme jinendraH // 31 // mahAbrahmayonirmahAsattvamUrtirmahAhaMsarAjo mahAdevadevaH / mahAmohajetA mahAvIranetA sa ekaH parAtmA gatirme jinendraH // 32 // 169 itthaM ye paramAtmarUpamanizaM zrIvardhamAnaM jinaM vandante paramArhatAstribhuvane zAntaM paraM daivatam / teSAM saptabhiyaH kva santi dalitaM duHkhaM caturdhApi tair muktairyaguNAnupetya vRte tAMzcakrizakrazriyaH // 33 // // iti mahAvIradvAtriMzikA ekaviMzatitamI // 21 // // iti zrIsiddhasenadivAkaraviracitA ekaviMzatidvAtriMzikAH samAptAH // For Personal & Private Use Only

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- zrI - siddha se Na - vi ra iyaM sammaisuttaM / For Personal & Private Use Only

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siddhaM siddhatthANaM 1 ThANamaNovamasuhaM uvagayANaM / kusamayavisAsaNaM sAsaNaM jiNANaM bhavajiNANaM // 1 // samayaparamatthavittharavihADajaNapajjuvAsaNasayaNNo / AgamamalArahiyao jaha hoi 3 tamatthamuNNesu // 2 // titthayaravayaNasaMgahavisesapatthAramUlavAgaraNI / davaTTio ya pajjavaNao ya sesA viyappA siM // 3 // davvaTThiyaNayapayaDI suddhA sNghpruuvnnaaviso| paDirUve puNa vayaNatthaNicchao tassa 4 vavahAro // 4 // mUlaNimeNaM pajjavaNayassa ujjusuyavayaNavicchedo / tassa u saddAIA sAhapasAhA suhamabheyA // 5 // NAmaM ThavaNA davie tti esa 6 davvaDhiyassa Nikkhevo / bhAvo u pajjavaTThiyassa parUvaNA? esa paramattho // 6 // pajjavaNissAmaNNaM 8 vayaNaM davaTTiyassa atthi tti / avaseso vayaNavihI pajjavabhayaNA sapaDivakkho // 7 // pajjavaNayavokkataM vatthu davvaTThiyassa vynnijj| jAva daviovaogo apacchimaviyappaNivvayaNo // 8 // davadio ti tamhA Natthi Nao nniymsuddhjaaiio| Na ya pajjavaDhio NAma koi bhayaNAya u viseso // 9 // davvaTThiyavattavvaM avatthu NiyameNa pjjvnnyss| taha pajjavavatthu avatthumeva davaTThiyaNayassa // 10 // uppajjati viyaMti 10 ya bhAvA NiyameNa pajjavaNayassa / davaTThiyassa savvaM sayA aNuppaNNamaviNaTuM // 11 // 1) B siddhaTTANaM. 2) A sayanno, B sayaNho. 3) B hoti. 4) B sesa for tassa. 5) B vikhkhevo. 6) B tiesu. 7) B pajjavaTTiaparUvaNA. 8) B pajjavanIsAmannaM. 9) B hoi pajjAe for pajjavaNayassa. 10) B vayaMti. For Personal & Private Use Only

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174 sammaisuttaM, 1 davvaM pajjavaviuyaM / davvaviuttA ya pajjavA patthi / uppAyaTTiibhaMgA haMdi daviyalakkhaNaM eyaM // 12 // ee puNa saMgahao pADikkamalakkhaNaM duveNhaM pi| tamhA micchaddiTThI patteyaM do vi mUlaNayA // 13 // Na ya taio atthi Na Na ya sammattaM Na tesu paDipuNNaM 4 / jeNa duve egaMtA vibhajjamANA aNegaMto // 14 // jaha ee taha aNNe patteyaM duNNayA NayA savve / haMdi hu mUlaNayANaM paNNavaNe vAvaDA te vi // 15 // savvaNayasamahammi vi Natthi Nao ubhyvaaypnnnnvo| mUlaNayANa u ANaM patteya visesiyaM beti // 16 // Na ya davaTThiyapakkhe saMsAro va pajjavaNayassa / sAsayaviyattivAI jamhA uccheyavAIyA // 17 // suha dukkhasaMpaogo Na jujjae 10 NiccavAyapakkhammi / egaMtuccheyammi ya suhadukkhaviyappaNamajuttaM // 18 // kamma jogaNimittaM bajjhai baMdhar3hiI ksaayvsaa| apariNaucchiNNesu ya baMdhaTTii11kAraNaM Natthi / / 19 / / baMdhammi apUraMte saMsArabhaoghadasaNaM 12 mojhaM / baMdhaM va 13 viNA mokkhasuhapatthaNA Natthi mokkho ya 14 // 20 // tamhA savve vi NayA micchAdiTThI 15 sapakkhapaDibaddhA / aNNoNNaNissiyA uNa havaMti sammattasabbhAvA // 21 // jaha Nega16 lakkhaNaguNA veruliyAI maNI 17 visNjuttaa| rayaNAvalivavaesaM Na lahaMti mahagghamullA vi // 22 // taha NiyayavAyasuviNicchiyA vi aNNNoNNapakkhaNiravekkhA / sammadasaNasaI savve vi NayA Na pAveMti 18 // 23 // 1) B vijjaaM. 2) B ThiIbhaMgA. 3) B duviNhaM 4) B paDipannaM 5) B egaMte. 6) B anne for savve. 7) B panavaNAvAvaDA. 8) A B biti. 9) A sukha (ha?). 10) B jajjaI. 11) B baMdhaThiIkAraNaM. 12) B bhaohadaMsaNaM. 13) B ca for va. 14) B mokkhANa. 15) B micchaddiTThIM. 16) A Neya for Nega. 17) B guNagaNa. veruliAzmaNI. 18) B pAvaMti. For Personal & Private Use Only

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sammaisuttaM, 1 175 jaha puNa te ceva maNI jahAguNavisesabhAgapaDibaddhA / rayaNAvali tti bhaNNai jahaMti 1 pADikkasaNNAo // 24 // taha savve NayavAyA jahANurUvaviNiuttavattavvA / sammaiMsaNasaha lahaMti Na visesasaNNAo' // 25 // loiyaparicchayasuho / NicchayavayaNapaDivattimaggo ya / aha paNNavaNAvisao tti teNa vIsatthamuvaNIo // 26 // iharA samUhasiddho pariNAmakao vva jo jahi attho / te taM ca Na taM taM ceva va ti NiyameNa micchattaM // 27 // NiyayavayaNijjasaccA savvaNayA paraviyAlaNe mohA / te puNa' Na diTThasamao7 vibhayai sacce va alie vA // 28 // davaTThiyavattavvaM savvaM savveNa 8 NiccamaviyappaM / Araddho ya vibhAgo pajjavavattavvamaggo ya // 29 // jo puNa 10 samAsao cciya vaMjaNaNiyao ya atthaNiyao ya / atthagao ya abhiNNo bhaiyatvo vaMjaNavigappo 11 / 30 // egadaviyammi je atthapajjayA 12 vayaNapajjayA 13 vA vi / tIyANAgayabhUyA tAvaiyaM taM havai davvaM // 31 // purisammi purisasaddo jammAI mrnnkaalpjjNto| tassa u bAlAIyA pajjavajogA 14 bahuvigappA 16 // 32 // atthi tti NivviyappaM purisaM jo bhaNai purisakAlammi / so bAlAivigappaM 16 Na lahai tullaM va pAvejjA 17 // 33 // vaMjaNapajjAyassa u puriso puriso tti Niccamaviyappo / bAlAivigappaM 18 puNa pAsai se atthapajjAo // 34 // saviyappaNivviyappaM iya purisaM jo bhaNejja aviyappaM / saviyappameva vA NicchaeNa Na sa Nicchio 19 samae // 35 // 1) B jahataM. 2) B jahANurUvaM niutta. 3) B na vi sesasannAo. 4) B paritthaamuho. 5) B dosA for mohA. 6) A uNa. 7) B puNa nidiTTasamaTU. 8) B saccaM sacceNa. 9) B so for jo. 10) A uNa. 11) A viyappo. 12-3) B pajjavA. 14) A joya. 15) A viyappA. 16) A viyappaM. 17) B tullaM vayAvijjA. 18) A viyappaM. 19) B naya nicchio. For Personal & Private Use Only

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176 atyaMta rabhU ehi yaNiyaehi ya dohi samayamAIha / vayaNavisesAIyaM davvamavattavvayaM paDai // 36 // aha deso sambhAve deso ! sanbhAvapajjave jiyao / taM daviyamatthi Natthi ya AesavisesiyaM jamhA // 37 // sambhAve AiTTho deso deso ya ubhayahA jassa / taM asthi avattavvaM ca hoi daviyaM viyappavasA // 38 // AiTTho sambhAve deso deso ya ubhayahA jassa / taM Natthi avattavvaM ca hoi daviyaM viyappavasA // 39 // sanbhAvAsa bhAve deso deso ya ubhayahA jassa / taM asthi Natthi avattavvayaM ca daviyaM viyappavasA // 40 // 2 5 evaM sattaviyappo vayaNapaho hoi atthapajjAe / vaMjaNapajjA puNa saviyappo givviyappo ya // 41 // jaha daviyamappiyaM taM taheva asthi tti pajjavaNayassa / yasasamaya paNNavaNA 4 pajjavaNayamettapaDipuNNA // 42 // disguNajovaNaguNo jaha lajjai bAlabhAvacarieNa / kuNai ya guNapaNihANaM aNAgayasuhovahANatthaM // 43 // Naya hoi jovvaNattho vAlo aNNo vi lajjai Na teNa / vi ya aNAgayavayaguNapasAhaNaM jujjai vibhatte ' // 44 // jAikularUvalakkhaNasaNNAsaMbaMdhao ahigayassa / bAlAbhAvadiTThavigayassa jaha tassa saMbaMdho // 45 // tehi 7 aiyANAgaya do saguNadurguchaNababhUvagamehiM / taha baMdhamokkhasuduvakhapatthaNA hoi jIvassa // 46 // ' aNNoSNANuyANaM imaM va taM va tti 8 vibhUyaNamajuttaM / jaha duddhapANiyANaM jAvaMta visesapajjAyA // 47 // 1) B desA sabbhAba. 2 ) B NatthavattavvayaM. 3) A uNa. 4) B ya samayapannavaNA. 5) B cariehi. 6) B vibhatto. 7 ) A atItANAgaya, B aiA. ca taM catti. 8) B ima sammaisuttaM, 1 For Personal & Private Use Only

Page #288
sammaisuttaM, 1 177 rUvAipajjavA je dehe jIvadaviyammi suddhammi / te aNNoNNANugayA paNNavaNijjA bhavatthammi // 48 // evaM ege AyA ege daMDe 2 ya hoi kiriyA ya / karaNaviseseNa ya tivihajogasiddhI vi4 aviruddhA // 49 // Na ya bAhirao bhAvo 5 abhitarao 6 ya asthi samayammi / NoiMdiyaM puNa paDucca hoi abhitaraviseso7 // 50 // davaTTiyassa AyA baMdhai kammaM phalaM ca veei / bIyassa bhAvamettaM Na kuNai Na ya koi veei // 51 // davvaTThiyassa 10 jo ceva kuNai so ceva veyai 11 nniymaa| aNNo karei aNNo paribhuMjai pajjavaNassa // 52 // je 12 vayaNijjaviyappA saMjujjatesu hoMti eesu| sA sasamayapaNNavaNA 13 titthayarAsAyaNA aNNA // 53 // purisajjAyaM tu paDucca jANao paNNavejja aNNayaraM / parikammaNANimittaM dAehI 14 so visesaM pi // 54 // [NayakaMDaM saMmattaM // 1 // 15] 1) A rUAi. 2) B daMDo. 3) B kiriAe. 4) B u for vi. 5) B bhAve. 6) A abbhaMtarao. 7) A abbhaMtaraviseso; B abhitaro bhAvo. 8) B biiassa. 9) B kovi. 10) B davviassa. 11) B veaI. 12) B jaM. 13) B samayapannavaNA. 14) B dAehA. 15) Added from B. For Personal & Private Use Only

Page #289
178 [2] jaM sAmaNNaggahaNaM daMsaNameyaM visesiyaM NANaM / doha vi NayANa eso pADevakaM atthapajjAo // 1 // afgo vi hoUNa daMsaNe pajjavaTThio hoi / uvasamiyAIbhAvaM paDucca NANe u vivarIyaM // 2 // 1 maNapajjavaNANato NANassa ya darisaNassa / ya viseso / kevalaNANaM puNa daMsaNaM ti NANaM ti ya samANaM 2 // 3 // 8 i 3 bhAMti jaiyA jANai taiyA Na pAsai jiNoti / suttamavalaMbamANA 4 titthaya rAsAyaNAbhIrU // 4 // kevalaNANAvaraNakkhayajAyaM kevalaM jahA NANaM / taha daMsaNaM pi jujjai NiyaAvaraNakkhayassaMte 5 // 5 // bhai khINAvara jaha ' maiNANaM jiNe Na saMbhavai / taha khINAvaraNijje visesao daMsaNaM Natthi // 6 // suttammi ceva sAIapajjavasiyaM 7 ti kevalaM vRttaM / suttAsAyaNabhIrUhi taM ca daTTavvayaM 9 hoi // 7 // saMtammi kevale daMsaNammi NANassa saMbhavo Natthi / kevalaNANammiya daMsaNassa tamhA saNihaNAI // 8 // daMsaNaNANAvaraNakkhae samANammi kassa puvvayaraM / hojja samaM uppAo haMdi duve 10 Natthi uvaogA // 9 // jai savvaM sAyAraM jANai ekkasamaeNa 11 savvaNNU / jujjai sayA vi evaM ahavA savvaM Na yANAi // 10 // parisuddhaM sAgAraM 12 aviyattaM daMsaNaM aNAgAraM 13 | Naya khINAvaraNijje jujjai suviyattamaviyattaM 14 // 1 ) B daMsaNassa 2 ) B ti nANaM niasamANaM. 3) B keI. mavalaMbasANA. 5) B niaAvaraNakkhae saMte. 6) Bjai (ha). 8) B kevalaM bhaNiaM. 9) B taM pi davvaTThiyaM. 10) A due. 12) A sAyAraM. 13) B aNAyAraM. 14 ) B saviatta. For Personal & Private Use Only 11 // sammaittaM, 2 4) B mutti (sutta) 7) B avajjavasiaM. 11) B savvasamaeNa.

Page #290
sammaisuttaM, 2 179 ahiTuM aNNAyaM ca 1 kevalI eva bhAsai sayA vi / egasamayammi2 haMdI vayaNaviyappo Na saMbhavai // 12 // aNNAyaM pAsaMto addiTuM ca arahA viyaannNto| ki jANai kiM pAsai kaha savvaNNu tti vA hoi // 13 // kevalaNANamaNaMtaM jaheva taha daMsaNaM pi paNNattaM / sAgAraggahaNAhi ya NiyamaparittaM aNAgAraM // 14 // bhaNNai jaha cauNANI jujjai NiyamA taheva evaM pi| bhaNNai Na paMcaNANI jaheva arahA taheyaM pi // 15 // paNNavaNijjA bhAvA smttsuynnaanndNsnnaaviso| ohimaNapajjavANa u aNNoNNavilakkhaNA 4 visao // 16 // tamhA cauvibhAgo jujjai Na u NANadaMsaNajiNANaM / sayalamaNAvaraNamaNaMtamakkhayaM kevalaM jamhA // 17 // paravattavvayapakkhA avisiTTA tesu tesu suttesu / atthagaIya u tesi viyaMjaNaM jANao kuNai // 18 // jeNa maNovisayagayANa saNaM Natthi davvajAyANa / to maNapajjavaNANaM NiyamA NANaM tu NiddiTuM // 19 // cakkhuacakkhuavahikevalANa samayammi daMsaNavigappA / paripaDhiyA kevalaNANadaMsaNA teNa te aNNA // 20 // dasaNamoggahamettaM ghaDo ti NivaNNaNA havai NANaM / jaha ettha kevalANa vi visesaNaM ettiyaM ceva // 21 // dasaNapuvvaM NANaM NANaNimittaM tu desaNaM Natthi / teNa suviNicchiyAmo saNaNANANa 10 aNNattaM // 22 // jai oggahamettaM dasaNaM ti11 maNNasi visesiyaM NANaM / maiNANameva daMsaNamevaM sai hoi NipphaNNaM 12 // 23 // 1) B om. ca. 2) B sanaeNa. 3) B adiTuM. 4) B vilakSaNo. 5) B nANaM for jamhA. 6) B vattavaya. 7) A viappA, B vigappo. 8) B ghaTo tti nivattaNA. 9) B kevalANaM visesaNaM. 10) B daMsaNanANe. 11) B daMsaNamiti. 12) B hoi AvannaM. For Personal & Private Use Only

Page #291
180 sammaisuttaM, 2 evaM sesidiyadasaNammi1 NiyameNa hoi Na ya juttaM / aha tattha NANamettaM gheppai cakkhummi vi taheva // 24 // NANaM appuDhe avisae ya atthammi daMsaNaM hoi| mottUNa liMgao jaM aNAgayAIyavisaesu // 25 // maNapajjavaNANaM daMsaNaM ti teNeha ? hoi Na ya juttaM / bhaNNai NANaM NoiMdiyammi Na ghaDAdao jamhA // 26 // maisuyaNANaNimitto chaumatthe hoi atthuvlNbho| egayarammi vi tesiM Na saNaM dasaNaM katto // 27 // jaM paccakkhaggahaNaM Na iMti suyaNANasammiyA + atthA / tamhA saNasaddo Na hoi sayale 5 vi suyaNANe 6 // 28 // jaM appuTThA bhAvA ohiNNANassa hoMti paccakkhA / tamhA ohiNNANe saNasaddo vi uvautto // 29 // jaM appuDhe bhAve jANai pAsai ya kevalI nniymaa| tamhA taM gANaM daMsaNaM ca avisesao siddhaM // 30 // sAI apajjavasiyaM ti7 do vi te sasamayao havai evaM / paratitthiyavattavvaM ca egasamayaMtaruppAo // 31 // evaM jiNapaNNatte saddahamANassa bhAvao bhAve / purisassAbhiNibohe daMsaNasaddo havai jutto // 32 // sammaNNANe NiyameNa daMsaNaM daMsaNe u bhynnijj| sammaNNANaM ca imaM ti atthao hoi uvavaNaM // 33 // kevalaNANaM sAI apajjavasiyaM ti dAiyaM sutte 10 / tettiyamittottUNA 11 kei visesaM Na icchaMti // 34 // je saMghayaNAIyA bhvtthkevlivisespjjaayaa| te sijjhamANasamaye 12 Na hoMti vigayaM 13 tao hoi // 35 // 1) B daMsaNesu. 2) B teNeva. 3) B noiMdiaMtina. 4) B bhaNaMti suanANasaMsiA for Na iMti etc. 5) B sayalo. 6) B interchanges gathas Nos. 28 and 29. 7) B vi for ti. 8) A titthaya. 9) B bhaiavvaM. 10) B samaye for sutte. 11) B nattiametto vUNo. 12) B samayaMmi. 13) B vigaiM. For Personal & Private Use Only

Page #292
samma suttaM, 2 siddhattaNeNa ya puNo uppaNNo esa atyapajjAo / kevalabhAvaM tu paDucca kevalaM dAiyaM sutte / // 36 // jIvo aNAiNihaNo kevalaNANaM tu sAiyamaNaMtaM / i thoramma 2 visese kaha jIvo kevalaM hoi // 37 // tamhA aNNo jIvo aN NANAipajjavA tassa / uvasamiyAIlakkhaNavisesao kei u icchaMti // 38 // aha puNa puvvapatto attho egaMtapakkhapaDisehe / taha vi uyAharaNamiNaM ti heupaDijoyaNaM vocchaM // 39 // jaha koi saTTivariso tIsaivariso NarAhivo jAo 4 / ubhayattha jAyaso varisavibhAgaM 5 visesei // 40 // evaM jIvaddavvaM 'aNAiNihaNamavisesiyaM jamhA / rAyasariso u kevalipajjAo tassa saviseso // 41 // jIvo aNAiNihaNo jIva tti ya niyamao Na dattavvo / jaM purisAuyajIvo devAuyajIviyavisiTThI // 42 // saMkhejjamasaMkhejjaM anaMtakappaM ca kevalaM gANaM / taha rAgadosamohA aNNe vi ya jIvapajjAyA // 43 // [ jIvakaMDayaM saMmattaM // 2 // 7 ] 1 ) B samaye for sutte. 2 ) B ghoraM mi. 3) B kevi . 5) B vAsavibhAgaM. 6) B jIvaddaviaM, 7) From B. For Personal & Private Use Only 181 4) B jou.

Page #293
182 sammaisuttaM, 3 sAmaNNammi viseso visesapakkhe ya vynnvinniveso|| davvapariNAmamaNNaM 2 dAei tayaM ca Niyamei // 1 // egaMtaNivvisesaM 4 egaMtavisesiyaM ca vymaanno| davvassa pajjave pajjavA hi daviyaM Niyattei // 2 // paccuppaNNaM bhAvaM vigayabhavissehi jaM samaNNei / eyaM paDucca vayaNaM davvaMtaraNissiyaM jaM ca // 3 // davvaM jahA pariNayaM taheva atthi tti tammi samayammi / vigayabhavissehi u pajjaehi bhayaNA vibhayaNA vA // 4 // parapajjavehi asarisagamehi NiyameNa Niccamavi Natthi / sarisehiM pi vaMjaNao atthi Na puNatthapajjAe // 5 // paccuppaNNammi vi pajjayammi bhayaNAgaI paDai davvaM / jaM egaguNAIyA aNaMtakappA gamavisesA 10 // 6 // kovaM uppAyaMto puriso jIvassa kArao hoi| tatto vibhaeyatvo 11 parammi sayameva bhaiyatvo // 7 // rUvarasagaMdhaphAsA asamANaggahaNalakkhaNA jamhA / tamhA davvANugayA guNa tti te kei icchaMti // 8 // dUre tA aNNattaM guNasadde ceva tAva pAricchaM 12 / ki pajjavAhio 13 hojja pajjave ceva guNasaNNA // 9 // do uNa 14 NayA bhagavayA davvaTriyapajjavaTriyA nniyyaa| etto ya guNavisese 15 guNaTThiyaNao vi jujjato // 10 // jaM ca puNa arahayA 16 tesu tesu suttesu goyamAINaM / pajjavasaNNA NiyamA 17 vAgariyA teNa pajjAyA // 11 // 1) B vayaNavinnAso. 2) B pariNAmamaNNaM. 3) B va for ca. 4) A eyaMta. 5) B ya for hi. 6) B samANei. 7) B pajjavehi. 8) B sarisehi vivaMjaNao. 9) B atdhINaM puNa yapajjAe. 10) A guNavisesA. 11) B tatto visae avvo. 12) B ceva bhAvapAricchaM. 13) B pajjavAhi (i)o. 14) B puNa. 15) B guNa viseso. 16) A arihayA. 17) B niayA. For Personal & Private Use Only

Page #294
sammaisuttaM, 3 parigamaNaM pajjAo aNegakaraNaM guNa tti tullatthA 1 / taha viNa guNa 2 tti bhaNNai pajjavaNayadesaNA jamhA // 12 // 3 jaMpati asthi samaye egaguNo dasaguNo anaMtaguNo / ruvAI pariNAmo bhaNNai tamhA guNaviseso 4 // 13 // guNasamaMtareNAvi taM tu pajjavavisesasaMkhANaM / sijjhai NavaraM saMkhANasatyadhammo taiguNo tti // 14 // jaha dasa dasaguNammi ya egammi dasattaNaM samaM ceva / affa guNasa taheya ' evaM pi daTThavvaM // 15 // 6 inpakkhavAo 7 jo puNa davvaguNajAibheyammi 1 / aha puNvapaDikkuTTo 10 uyAharaNamettameyaM tu 11 // 16 // piuputtaNattubhavvayabhAUNaM 12 egapurisasaMbaMdho / Naya so egassa piya 13 tti sesayANaM piyA hoi // 17 // jaha saMbaMdhaviso so puriso purisabhAvaNiraisao / taha davamaMdiyagayaM ruvAivisesaNaM lahai // 18 // hojjAhi duguNamaharaM anaMtaguNakAlayaM tu jaM 14 davvaM / u 15 Daharao mahallo va hoi saMbaMdhao puriso // 19 // bhai saMbaMdhavasA jaha 16 saMbaMdhittaNaM aNumayaM te / saMbaMdhavisesaM 17 saMbaMdhivisesaNaM siddhaM // 20 // jujja saMbaMdhavasA saMbaMdhivisesaNaM Na uNa 18 eyaM / yaNAivisesagao 19 ruvAivisesapariNAmo // 21 // bhaors visamapariNayaM kaha eyaM hohii tti uvaNIyaM / taM hoi paraNimittaM Na va tti etthatthi 20 egaMto // 22 // davvassa ThiI jammavigamA 21 ya guNalakkhaNaM ti vattavvaM 22 | evaM 23 sai kevalaNo jujjai taM No u daviyassa // 23 // 1 ) B guNo tti egatdhA. 2) B guNo. 3) B desaNaM. 4) B guNavisese. 5) B a for vi. 6) B taheva. 7 ) A eyaMta. 8) A uNa. 9) B jAibhayaNaMmi. 10) B puvvaM paDikuTTo 11 ) Bti for tu. 12) B piaputtamittabhajjayabhAUNaM. 13) B piutti. 14) B ca for tu. 15 ) B hu for u. 16) B jai for jaha. 17 ) B tanusaMbaMdha visesaM. 18 ) BpuNa. 19 ) B visesakao. 20) B natthatthi. 21) B jassa vigamA. 22) B guNalAlaNaM tu vattavvaM. 23) B eaM. 183 For Personal & Private Use Only

Page #295
184 sammaisuttaM, 3 davvatthaMtarabhUyA muttAmuttA ya 1 te guNA hojjA / jai muttA paramANU Natthi amuttesu aggahaNaM // 24 // sIsamaIvipphAraNamettattho 'yaM 4 kao smullaavo| iharA kahAmuhaM ceva Natthi evaM sasamayammi // 25 // Na vi atthi aNNavAdoNa vi tavvAo jiNovaesammi / taM ceva ya maNNaMtA avaNNaMtA Na-yANaMti // 26 // bhayaNA vi hu bhaiyavvA jai bhayaNA bhayai svvdvvaaii| evaM bhayaNA Niyamo vi7 hoi samayAviroheNa // 27 // NiyameNa saddahato chakkAe bhAvao Na saddahai / haMdI apajjavesu vi saddahaNA hoi avibhattA // 28 // gaiparigayaM 9 gaI ceva kei NiyameNa daviyamicchati / taM pi ya uDDagaIyaM tahA gaI aNNahA agaI // 29 // gaNaNivvattiyasaNNA 10 evaM dahaNAdao 11 vi daTTavA / jaM tu jahA paDisiddhaM davvamadavvaM tahA hoi // 30 // kuMbho Na jIvadaviyaM jIvo vi Na hoi kuMbhadaviyaM ti| tamhA do vi adaviyaM aNNoNNavisesiyA hoMti // 31 // uppAo duvigappo 12 paogajaNio ya vIsasA 13 ceva / tattha u paogajaNio samudayavAo aparisuddho 14 // 32 // sAbhAvio vi 15 samudayakao vva egaMtio vva 16 hojjAhi / AgAsAIANaM tiNhaM parapaccao 'NiyamA // 33 // vigamassa vi esa vihI samadayajaNiyammi so u duvigappo17 / samudayavibhAgamettaM atyaMtarabhAvagamaNaM ca // 34 // tiNNi vi uppAyAI abhiNNakAlA ya bhiNNakAlA ya / atyaMtaraM aNatyaMtaraM ca daviyAhiM NAyavvA // 35 // 1) B a for ya. 2) BhojjA. 3) B natdhi a sutte sUaggahaNaM. 4) B vitthAraNamittatthoyaM. 5) B annavAo. 6) B jaha bhayaNI. 7) B a for vi. 8) B niyamao for bhAvao. 9) B gaipariNayaM. 10) B gaNanivatti va sannA. 11) B vahaNAdao. 12) A duviyappo, Bhu vigappo.5 13) B vissasA. 14) B uvabhogajaNio samudayajaNio a thirasuddho. 15) B om. vi. 16) A also egattio. 17) A duviyappo. For Personal & Private Use Only

Page #296
sammaisuttaM, 3 185 jo 1 AkuMcaNakAlo so ceva pasAriyassa vi Na 2 jutto| tesiM puNa paDivattIvigame 3 kAlaMtaraM Natthi // 36 // uppajjamANakAlaM uppaNNaM ti vigayaM vigacchaMtaM / daviyaM paNNavayaMto tikAlavisayaM visesei // 37 // davvaMtarasaMjogAhi 4 ke vi5 daviyassa beMti uppAyaM / uppAyatthA 'kusalA vibhAgajAyaM 6 Na icchaMti // 38 // aNu duaNuehi davve Araddhe tiaNuyaM ti vveso7| tatto ya puNa vibhatto 8 aNu tti jAo aNU hoi // 39 // bahuyANa egasadde jaha saMjogAhi hoi uppaao| NaNu egavibhAgammi vi jujjai bahuyANa uppAo // 40 // egasamayammi egadaviyassa 10 bahayA vi hoMti uppaayaa| uppAyasamA vigamA ThiIu 11 ussaggao NiyamA // 41 // kAyamaNavayaNakiriyArUvAigaIvisesao 12 vAvi 13 / saMjogabheyao 14 jANaNA ya 15 daviyassa uppAo // 42 // duviho dhammAvAo aheuvAo ya heuvAo ya / tattha u aheuvAo bhaviyAbhaviyAdao bhAvA // 43 // bhavio smmiNsnnnnaanncrittpddivttisNpnno| NiyamA dukkhaMtakaDo tti 16 lakkhaNaM heuvAyassa // 44 // jo heuvAyapakkhammi heuo Agame ya aagmio| so sasamayapaNNavao 17 siddhaMtavirAhao aNNo // 45 // parisuddho NayavAo AgamamettatthasAhao hoi 18 / so ceva duNNigiNNo 19 doNNi vi pakkhe vidhammei 20 // 46 // jAvaiyA vayaNapahA 21 tAvaiyA ceva hoMti nnyvaayaa| jAvaiyA NayavAyA tAvaiyA ceva parasamayA // 47 // 1) A AuMcana. 2) B no for vi Na. 3) B tesaM paDivattI vi a vigame. 4) B saMjoAhiM. 5) A keci. 6) B jAI. 7) B aNuattaehiM Araddhadavve tiaNuaMti niddeso. 8) B vibhatte. 9) B jai saMjogANa. 10) A ekadaviyassa. 11) B viio. 12) B kariA for kiriyA. 13) B hoi for vAvi. 14) B saMjoa. 15) B jANato vi. 16) B dukkhaMtaviatti. 17) B samae pannatto. 18) B bhaNio for hoi. 19) B dunnayiNo. 20) B vihamme vi. 21) A vayaNavahA. For Personal & Private Use Only

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186 sammaisuttaM, 3 jaM kAvilaM darisaNaM evaM 1 davvaTTiyassa vattavvaM / suddhoyaNataNayassa u parisuddho pajjavavigappo // 48 // dohi vi NIyaM satthamulUeNa taha vi micchattaM / jaM savisayappahANattaNeNa aNNoNNaNiravekkhA // 49 // je saMtavAyadose sakkolUyA bhaNaMti ' saMkhANaM / saMkhA ya asavvAe tesi savve vi te saccA // 50 // te u bhayaNovaNIyA 4 sammasaNamaNuttaraM hoMti / jaM bhavadukkhavimokkhaM 5 do vi Na pUreMti pADikkaM // 51 // Natthi puDhavIvisiTTho ghaDo tti jaM teNa jujjai aNaNNo / jaM puNa ghaDo tti puvvaM Na Asi puDhavI tao aNNo // 52 // kAlo sahAva NiyaI puvakayaM 7 purisa kAraNegaMtA / micchattaM te cevA samAsao hoMti sammattaM // 53 / Natthi Na Nicco Na kuNai kayaM Na veei Natthi NivvANaM / Natyi ya mokkhovAo chammicchattassa ThANAI // 54 // atthi aviNAsadhammI 10 karei veei asthi NivvANaM / asthi ya mokkhovAo 11 chassammattassa ThANAiM // 55 // sAhammau vva atthaM sAhejja paro vihammao vA vi / aNNoNNaM paDikuTThA doNNi vi 12 ee asavvAyA // 56 // davvaTThiyavattavvaM sAmaNNaM pajjavassa ya viseso / ee samovaNIyA vibhajjavAyaM viseseMti 13 // 57 // heuvisaovaNIyaM jaha vayaNijja paro Niyattei / jai taM tahA purillo dAiMto keNa jivvaMto 14 // 58 // egaMtA 15 'sabbhUyaM sabbhUyamaNicchiyaM ca vymaanno| loiyaparicchiyANaM vayaNijjapahe paDai vAdI 16 // 59 // 1) B evaM. 2) A viappo. 3) B vayaMti (?). 4) B bhayaNAvaNIA. 5) B bhavidosa vimukkhaM. 6) B pUraMti. 7) B puvvagayaM. 8) B taM ceva u. 9) B mokkhovAo natthittha cha. 10) B dhammA. 11) B mokkhovAo atthi u cha. 12) A doNNavi. 13) B visesaMti. 14) B dAyaMto keNa jippaMto. 15) A eyaMtA. 16) B vAI. For Personal & Private Use Only

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sammaisuttaM, 3 davvaM khettaM kAlaM bhAvaM pajjAyadesasaMjoge / bhedaM / ca paDucca samA bhAvANaM paNNavaNapajjA // 60 // pADekkaNaya pahagayaM suttaM suttadharasaddasaMtuTThA 2 | afaaiviyasAmanthA jahAgamavibhattapaDivattI 3 // 61 // samma saNamiNamo sayalasamattavayaNijjaNiddosaM / akoviTThA 4 salAhamANA viNAti // 62 // T4 5 Na hu sAsaNabhattImettaeNa siddhaMtajANao hoi / vi jANao viNiyamA paNNavaNANicchio NAmaM // 63 // 9 sutaM atyaNimeNaM 7 Na suttametteNa atthapaDivattI / atthagaI 8 uNa NayavAyagahaNalINA durabhigammA 1 // 64 // tamhA ahigayasutteNa atyasaMpAyaNammi jaiyavvaM / AyaridhIrahatthA 10 haMdi mahANaM vilaMbeMti 11 // 65 // jaha jaha bahussuo sammao ya sissagaNasaMparivuDo 12 ya / avicchioya samaye 13 taha taha siddhatapaDiNIo // 66 // caraNa-karaNappahANA sasamaya para samayamukkavAvArA / caraNa- karaNassa sAraM NicchayasuddhaM Na yANaMti // 67 // NANaM kiriyArahiyaM kiriyAmettaM ca do vi egaMtA 14 | asamatthA dAeuM 15 jammamaraNadukkha mA bhAI // 68 // jeNa viNA logassa vi vavahAro savvahA Na NivvaDai / tassa bhuvaNekkaguruNo Namo agaMtavAyassa 16 // 69 // bhaddaM 17 micchAdaMsaNasamUhamaiyassa amayasArassa 18 | jiNavayaNassa bhagavao saMviggasuhAhiMgammassa // 70 // [ agaMtakaDaM // 3 // ] // samma suttaM samattaM // 1) B bheaM. 2) A suttahara, B savva for sadda. 3) B vibhAga for vibhatta. 4) B avvakkosa. 5) B viNAsaMti. 6 ) B a for vi. 7) B atthamimeNaM. 8) Bvi a for uNa. 9) B durahigammA. 10) B Ayariyathera. 11) B pahANaM vilaMbaMti. 12) B sIsa. 13) B aviNicchao a samae. 14) A eyaMtA. 15) B vAeuM. 16) Given in B only. 17) BmicchaddaMsaNa. 18) B amayasAyassa. 187 For Personal & Private Use Only

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THE NAYA-KARNIKA A WORK ON JAINA LOGIC BY Sri Vinayavijaya Maharaja Edited with Introduction, English Translation and Critical Notes BY Mohanlal D. Desai, B.A., LL.B. Vakil, Bombay High Court and Honorary Editor, The Jaina Swetambara Conference Herald, etc., etc. For Personal & Private Use Only

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CONTENTS Pages Preface .. .. .. .. 193 Introduction 195 Author's Biographical Sketch Text with English Translation and Critical Notes, Etc. . 223 For Personal & Private Use Only

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PREFACE The Naya-vada, or philosophy of standpoints, is a unique feature of Jaina metaphysics, and has been fully dealt with by some of the great Acaryas of the past. The text of the present work--the Naya-karnika is by Sri Vinaya Vijaya Upadhyaya, a famous logician of the 17th century A.D., and has been selected for translation on account of its general freedom from tiresome technicalities as well as for its brevity. The Naya-vada, it is to be observed, is and essential department of knowledge by itself, and bears the same relation to philosophy as logic does to thought, or grammar to language, or speech. I have ventured on a general outline of the subject in the introduction for the benefit of the non-Jaina readers, though the observations of one so little acquainted, like myself, with the basic principles of the rules of Thought, laid down by the Giant-Philosophers of the Naya-vada, are hardly likely to throw much light on the subject. I avail myself of the present opportunity to acknowledge my indebtedness to the authors of the different works, such as The First Principles of Jaina Philosophy, The History of The Medieval School of Indian Logic, An Introduction to Jainism, etc., which I have consulted for the purposes of translation. I have also derived useful help from The Speeches and Writings of Mr. V. R. GANDHI, who attended For Personal & Private Use Only

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194 Naya-karnika the Parliament of Religions at Chicago, U.S. A., as the representative of Jainism. My sincere thanks are specially due to Mr. CHAMPAT RAI JAIN, Bar-at-Law, for his valuable help in the preparation of this book and to my friend Kumar DEVENDRA PRASADJI without whose kindly help the book would never have seen the light of day. Princess Street, BOMBAY: December, 1915. MOHANLAL D. DESAI For Personal & Private Use Only

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INTRODUCTION The philosophy of nayas (standpoints) is an integral part of Jaina Metaphysics; and Jaina philosophers have always laid the greatest emphasis on its proper comprehension. It is maintained that no one who is not fully acquainted with this department of philosophy is likely to make any real progress in knowledge, and none whatever in religion, however much he might make himself familiar with other matters. To estimate the true value of this statement it is necessary to determine the nature of knowledge itself, in the first instance. The object of knowledge is to make us acquainted with the nature of things, so that when we know a thing fully we are said to have knowledge of it. Now, knowledge arises in one of the two following ways: 1) it is either perceived directly, or 2) is inferred from facts of observation or record. The first kind, called pratyaksa, includes the kevalajnana (omniscience) of the siddhatman-, the manahparyaya? and avadhi of the muni", and the sense-perception of the ordinary living beings in the world. The second category comprises mostly what has been called the indirect, or mediate, knowledge. Leaving aside the first class of knowledge with which we have no concern in the present work, we notice that the indirect, or mediate, knowledge itself is of two kinds, namely, 1) that which is heard from others, and 2) that which 1. A Perfect or Deified Soul. 2. Knowledge of the thoughts of others. 3. A kind of telepathy. 4. A Jaina ascetic. For Personal & Private Use Only

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196 Naya-karnika is intellectually inferred. It is in respect of these two kinds of non-immediate knowledge that the greatest care is to be observed in accepting the statements of others or the deductions of our own reason. A number of tests have been laid down by the wise for the purpose of testing the accuracy of both these kinds of indirect knowledge. One of these tests, and the one with which we are mostly concerned at present, is the relativity of knowledge. Obviously, everything exists in relation to a number of other things, and is liable to be influenced by them. Hence, knowledge to be complete must describe it with reference to its relations with other things. Similarly, when things are described by men, they are described generally from some particular point of view, though some people are led to imagine this onesided description to be exhaustive, as, for instance, is the case with Advaitism which adheres to the standpoint of qualilies alone and neglects that of evolution. This kind of knowledge, though true from the particular point of view from which it is arrived at, is certainly not true from any other. It is thus obvious that no piece of information, judgment, or scriptural text, can be relied upon to impart full knowledge of a thing, unless it is comprehensive enough to embrace the various descriptions thereof obtained from the different points of view. Jainism, therefore, warns us against falling a victim to imperfect information and being misled by it. Hence the importance which is attached to the philosophy of standpoints by the Jaina Metaphysicians. The oft-quoted parable of the blind men and the elephant is admissible here to illustrate the point For Personal & Private Use Only

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Introduction 197 under consideration. Each of these persons, desirous of knowing what an elephant was like, touched and felt a separate part of its body, and went home pleased with the information they derived concerning its form. They then sat down to compare notes, and soon discovered that there was no agreement among them as to the form of the animal. The man who had only touched its leg described it as a huge column; the one who had felt the ear as a winnowing fan; and so forth. They soon came to words and then to blows; and still no one was willing to admit that he was in the wrong. At last, there appeared another man on the scene who was not blind; and he was with difficulty able to pacify them and settle their disputes by convincing them of their partial knowledge. The lesson to be learnt from this instructive parable is that unless all the different aspects of a thing have been enquired into and studied, the partial knowledge based on any one aspect alone is liable to lead us into error and conflict with others. All the confusion of thought which is prevailing in the world is thus the outcome of inexhaustive research, and of the acceptance of a part for the whole. A single instance would suffice to satisfy the reader that most, even if not all, of our disputes only betray the pig-headedness of the blind men of the parable in ourselves. For a long time past a keen controversy has been raging among philosophers as to the nature of will, some holding that it is free, others denying it. As a matter of fact, both parties are right, but only from their respective standpoints. If we approach the question from the point of view of the nature of will, that is to say, in respect of its natural For Personal & Private Use Only

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198 Naya-karnika qualities, ws must, with Bergson, arrive at the conclusion that it is free; but if we look at it as regards its manifested appearance, that is to say, from the point of view of evolution, it is certainly subject to predeterminism of karmas (actions). It is thus clear that both the parties to the controversy have only got hold of partial truth, and are trying to pass it off for absolute wisdom. The truth is neither in the view of the one nor in that of the other, but in a perfect synthesis of both, since will is free by nature, but liable to predeterminism of karmas as an incarnating ego. It is thus evident that the greatest care must be taken in accepting all one-sided statements of facts, whether they come from gods or men. It must be remembered that our language makes it impossible for us to describe things in all their aspects at one and the same time; and, for that reason, is liable to lead us into error to a considerable extent. He who would avoid falling into the pitfalls of error must, therefore, first of all, try to understand and master the philosophy of Nayas. Jainism aims, from the very commencement, at a systematic classification of the subject matter of knowledge, and divides the philosophical standpoint into two main heads, the Niscaya and the Vyavahara. Of these, the former deals with the permanent qualities, hence, the essential nature of things about which there can be no possibility of doubt, and which remains true under all circumstances, conditions and states. For this reason, it is called the Niscaya, i.e., the natural or certain. The latter, however, only deals with things not with reference to their real or essential nature, but with respect to their utility, or non-natural states For Personal & Private Use Only

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Introduction 199 and conditions. The statement, "This is a jar of clay' is an illustration of the Niscaya Naya, while, "This is a jar of butter,' is true only from the Vyavahara, or the practical, point of view. Niscaya Naya is again divided into two kinds, namely, 1) the Dravyarthika and 2) the Paryayarthika. The former of these is the substantive point of view, since it describes things with reference to their general qualities or substances. The latter is the standpoint of evolution and gives prominence to forms or conditions, which souls and matter assume from time to time, in the course of evolution. From the Dravyarthika point of view, it is correct to say that souls are all alike, since they are made of the same substance and have the same nature; but from that of the Paryayarthika Naya they differ in respect of their special qualities, which have evolved out in the course of transmigration or evolution. The Dravyarthika Naya is further sub-divided into three classes, Naigama, Samgraha, and Vyavahara.1 The Paryayarthika is also sub-divided into Rjusutra, Sabda, Samabhirudha and Evambhuta. According to some Acaryas (philosophers), the Rjusutra is to be treated as a sub-division of the Dravyarthika Naya; but this is only a matter of classification and has no bearing on the general aspect of the subject. It is not to be supposed that there are only seven Nayas or standpoints of view: there are many subdivisions; and, according to the author of the original 1. The word Vyavahara occurs twice in this classification, firstly, as one of the two main divisions of philosophical standpoint, and, secondly as a subdivision of the Dravyarthika Naya. In the first case it means the practical standpoint, and in the second, the particular, as defined later on. For Personal & Private Use Only

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200 Naya-karnika text, their number is seven hondred. But as the principal ones are the seven described here, it would serve no useful purpose to enumerate the others. We may now proceed to consider these seven principal Nayas separately. 1) Naigama, from na, not, eko, one, and gama, certainty, hence the non-distinguished, is a point of view which does not distinguish between the general and special qualities of a thing. For instance, when the word bamboo is used, a number of general as well as special qualities are at once referred to without a distinction being made among them. The bamboo tree has a number of qualities which are common to it and other trees; and, in addition, it is possessed of a number of special qualities which are peculiar to it alone, and are not to be found in the remaining members of the genus tree. The word bamboo, therefore, at once refers the mind to a large number of qualities, some of which are the special property of the bamboo alone, while the rest are common to it and all other trees in general. Since it is not possible to separate these two kinds of qualities in an actual bamboo, the particular qualities thereof remain undistinguished from those common to all the trees in existence. This kind of description is, therefore, called the non-distinguished. It is not to be supposed that no distinction whatever is implied in the Naigama Naya, inasmuch as the mere mention of the word bamboo is sufficient to exclude all other trees from consciousness. What is meant is only this, that as the concept bamboo is equivalent to the concept tree plus a number of special qualities added to it, the word bamboo at once calls For Personal & Private Use Only

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Introduction to mind a class of concept in which the qualities of a tree are intermingled with those of a bamboo without distinction or demarcation among them. 2) Samgraha is the description of a thing from the standpoint of its general qualities alone. It is the standpoint of genus. For instance, when the word jiva (soul) is uttered, it refers to all kinds of jivas, without distinguishing among them, in respect of type, form, etc., etc. 3) Vyavahara, or the particular, is that point of view which makes a distinction between a genus and its species. The feature of distinction between the Samgraha and the Vyavahara lies in the fact that, while the former takes into consideration only the general qualities of a thing, the latter deals only with the particular attributes thereof. The Samgraha is the standpoint of a genus, but the Vyavahara that of species. 4) Rjusutra is the standpoint which only takes into account the present form of a thing, without reference to its past or future aspects. When a statement is made from this standpoint it is not to be taken as an absolute truth under all conditions, since the speaker only confines his observations to the present condition of the thing he describes, without troubling himself as to its past and future possibilities or aspects. The Rjusutra recognises nothing but the thing itself as it appears at the moment, and has no concern with its name (nama), or image (sthapana), or with the causes which bring it into existence (dravya). A certain class of philosophers attach great importance to this point of view, and maintain that one ought to consider things only as they appear at the present 201 For Personal & Private Use Only

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202 Naya-karnika moment, and should not worry oneself over their past or future. This view is certainly not likely to result in the perfection of knowledge or happiness by any means. being only confined to a very limited aspect of things. 5) The Sabda, or the verbal standpoint, observes the distinctions of gender, number, case, tense, etc., in synonymous words. For instance, the words dara, bharya and kalatra differ in their grammatical gender, though they all signify wife. We may, therefore, say that the Sabda Naya is the standpoint of the grammarian who distinguishes between the meaning of words, on the ground of gender, number, etc. According to some writers, the Sabda Naya ignores the differences of synonymous words and treats them as if they all signified identically the same thing. This seems to be the view of the author of the original text of this work. 6) The Samabhirudha Naya distinguishes between words on etymological grounds. For instance, the words Indra, Sakra and Purandara, though of the same gender and applicable to the rulers of the Heavenworlds, yet differ in meaning from one another, Sakra signifying strong, Indra, the possessor of many divine powers, and Purandara, the destroyer of the cities of the enemy. The difference between the Sabda and the Samabhirudha Nayas seems to lie in the fact that, while the former is the standpoint of a grammarian, the latter is that of an etymologist who tries to trace words to their roots. 7) The Evambhuta Naya is that mode of comprehending things which takes into account their special functions or activities, and describes them by such For Personal & Private Use Only

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Introduction 203 words as are justified by their actual functions or activities. For instance, a pujari [puja-karin] (worshipper) is called a pujari when he performs paja (worship). Similarly, only a strong man is entitled to be called Sakra. Indra can be called Purandara only when he is engaged in the act of destroying the cities of enemies, and so forth. This Naya is also the standpoint of etymologists. As the fallacies of these different kinds of Nayas throw considerable light on the nature of the Nayas themselves, they may also be mentioned here. There are the following seven fallacies, corresponding to the seven Nayas: 1) Naigamabhasa is the fallacy of the Naigama Naya, and consists in making a separation between the general and special properties of things, e.g., to speak of the existence and consciousness of soul as if they could be separated from one another. 2) Samgrahabhasa, the fallacy of the Samgraha Naya, occurs when we describe the generic properties alone as constituting a thing. This gives rise to confusion of thought, because the general qualities alone can never constitute and actual object. For instance, the general qualities of a tree-only give us the idea of tree-ness, never an actual tree. The latter will have to be some particular kind of tree-an oak, a mango, a nimba, or the like and will, therefore, possess its own special qualities along with those of a tree in general. Whenever this fallacy has crept into a system of philosophy, the harvest of the scholar has been only a whirlwind of wordy abstractions instead of a knowledge of things as they exist in nature. 3) Vyavaharabhasa lies in a wrong selection of For Personal & Private Use Only

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204 Naya-karnika species, as, for instance, is the case with Charvakism which makes wrong distinctions between substances and qualities, etc. 4) Rjusutrabhasa occurs when permanence, hence reality, of things is altogether denied, as is the case in the philosophy of Buddhism. 5) Sabdabhasa, the verbal fallacy, occurs when we ignore the distinguishing features of the Sabda Naya and deal with empty words as if they were applicable without reference to time, number, gender, etc., etc. 6) Samabhirudhabhasa consists in treating the words Indra, Sakra, Purandara, etc., as synonymous. 7) Evambhutabhasa lies in making the existence of a thing depend on the performance of the special function with reference to which it has been given a particular name, e.g., to say that a pujari is a nonentity because he is no longer engaged in performing puja, is fallacious. From the above classification of Nayas it is clear that the first four of them relate to things (vacya) and the last three to words (vacaka). The former, strictly speaking, are the true standpoints of philosophy, since the latter are meant specially for linguists, grammarians and etymologists alone. But since the sastras (scriptures) are couched in words only, and since the selection of words depends on the rules of grammar and is determined by their derivations, the last three standpoints have also to be taken into consideration, in the interpretation of scriptural text. The above is necessarily a brief explanation of a subject which is capable of an enormous amplitude. If the reader is desirous of studying it fully, he should For Personal & Private Use Only

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Introduction 205 make himself familiar with works such as the Visesavasyaka, the Naya-cakra, etc., where the philosophy of Nayas is more elaborately and fully explained. As a result of the foregoing analysis of the different kinds of standpoints, we may say that the Nayas constitute the very foundation of the science of Thought. They are not rules of logic as understood in its strict sense, but in a very much wider though simpler aspect. As Mr. A. B. LATTHE points out (see An Introduction to Jainism, p. 108): "Logic, as applied to our present subject, is not a term denoting formal laws of thought. It constitutes the essence of Jain philosophy, without an adequate conception of whose importance, it would be impossible to realize the place of Jainism in the philosophical systems of the world, and the contribution it has made to the progress of human thought. As will be indicated further on, Anekanta Logic is the doctrine which means to examine the very foundations of knowledge, and also to explain the ontological problems that have beset philosophical speculations in all times. The value that Jainism itself attaches to this basis of its philosophy may appear extravagant to any superficial observer. It is asserted by a great Jain Acarya that this logic is as important as the Absolute Wisdom possessed by the Kevalin. It differs from the latter only in being 'indirect,' as distinguished from 'immediate' which is the characteristic of Absolute Wisdom. This loss caused by its being 'mediate' (apratyaksa or sruta) is fully made up by its exclusive capacity to demonstrate the truth of Absolute Wisdom to mankind. Thus Absolute Wisdom itself, not to speak of inferior degrees of knowledge, is baseless, For Personal & Private Use Only

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206 Naya-karnika without the Anekanta Logic. Obviously, the reason of this is that this Logic is that which guarantees our capacity to know and provides us with criteria by which we should be able to test our knowledge. In one word, it may be called the 'method of philosophy, or that instrument of thought by which tattva-jnana or philosophy is polished (samsksta). It bears therefore the all-comprehending sense that 'logic' is invested with in Hegel. It is in Jainism what the science of ideas is in Plato or the Metaphysics in Aristotle." Coming to the place of Nayas in Jainism, it is to be observed that the most prominent feature of its philosophy is the quality of many-sidedness, the anekanta-vada. If the reader has followed me thus far, he will have no difficulty in following me still further when I say that all one-sided systems of Thought are liable to error and inaccuracy because of their very one-sidedness. There are more aspects than one of each and everyihing in nature; and it is obvious that the system which deals, not with all such sides, but with only one of them, can have absolutely no claim to perfection or comprehensiveness of knowledge. Jainism avoids this one-sidedness of knowledge, and is enabled by the many-sidedness of its philosophy to deal effectively with all the moot points in their entirety. With the aid of its Anekanta method, it effectually disposes of all those hard problems of theology and metaphysics which have proved a fruitful source of error and dispute to the followers of all non-Jaina religions in the world. This many-sidedness of the Jaina philosophy is the true secret of its irrefutable perfection, though modern Orientalists have hitherto only discovered it For Personal & Private Use Only

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Introduction 207 to be a feature of indefiniteness. If these gentlemen had taken the trouble to understand the primary basis of philosophy, they would not have failed to observe that all knowledge is only relative and has to be described from different points of view to avoid falling into the errors which abound in all departments of Absolutism. One can readily find an excuse for their error, especially as they are not philosophers, but linguists, laboriously trying to force the concepts and ideas of a perfect system of living Thought into the imperfect and rigid frames of modern speculation. The absolute deliverance of the soul from the bondage of Karmas is the final goal of knowledge and the secret craving of every animate being. There is no religion, worth the name, which does not aspire and profess to secure it for its votaries. This is what Jesus of Nazareth referred to when he said: "Be ye therefore perfect even as your Father which is in heaven is perfect' (Matthew, v. 48). This 'father-like' perfection is to be attained by knowledge, and knowledge alone, in the first instance. Even here we find Jesus giving out the plain truth in plain language. He said: "Ye shall know the truth and the truth shall make you free."--John, viii. 32. Knowledge of truth, then, is the means of the attainment of the perfection of gods and of freedom from the bondage of Karmas. The Bible is, however, silent as to the things to be known; but Jainism points out that right knowledge (samyag-jnana), right belief or faith (samyag-darsana) and right conduct (samyakcaritra), combind together, constitute the path to Nirvana. Analysis shows that right conduct charac For Personal & Private Use Only

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Naya-karnika terises only those beings who possess faith in its power to procure deliverance for the soul from the bondage of Karmas. Thus, no one who is devoid of right belief, or faith, can possibly realise the great ideal of perfection and bliss expressed by the simple word moksa. Now, right belief depends on right knowledge, and cannot be thought of apart from it. Where knowledge is not made the foundation of faith, where reason does not endorse the formula of belief and where the germ of doubt is not destroyed by the fire of wisdom, nothing but confusion, bigotry and sin are to be found there; for the smothering of the voice of intellect can only give us fanatics of bigotry and prejudice; it can never enable men to acquire the wisdom of gods which shall make them free. Knowledge, and knowledge alone, then, is the door to power and freedom from bondage. But knowledge is not to be acquired by the perusal of scriptures alone, since the scriptural text has to be understood and reconciled to one's own limited knowledge it the first instance, and where, as in the case of the non-Jaina scriptures, the text is jumbled up regardless of the standpoint from which alone it is true, the necessity of reconciling its sense to the judgment of one's own intellect becomes a matter of the utmost degree of importance. Hence, the Naya-vada is the touch-stone of the dogmatic pronouncements of all one-sided scriptures. There are three kinds of scriptural text, called Sruta-jnana, namely, 1) kunaya-sruta, or nayabhasasruta, 2) naya-sruta and 3) sunaya-sruta or syadvadasruta. Kunaya-sruta means one-sided knowledge only; Naya-sruta is also one-sided knowledge, but it does not disregard the other sides of things, while Sunaya 208 For Personal & Private Use Only

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Introduction sruta, or Anekantavada also called the Syadvada or Pramana-sruta, recognizes all the sides of things. The qualities, or properties, of a thing are ascertained from its different aspects, and constitute its true knowledge. Sunaya or Pramana-sruta, i.e., the Syadvada recognizes all of them; Naya-sruta recognizes the one which has been ascertained from a particular standpoint, without denying the rest; but Kunaya, or Nayabhasa, recognizes only one of them, to the exclusion of the rest. True Naya always predicates one of the innumerable qualities of a thing, without denying the rest. If it deny the rest, or any of the qualities not in consideration, at any particular moment of time, it becomes Nayabhasa--a fallacy, that is, a Naya, which appears to be correct, but is not so in fact. It is thus clear that no one who has not mastered the philosophy of Nayas and is not in a position to find out from which point of view a certain passage in the Sruta-jnana is true, is at all likely to benefit by the study of scriptures. According to Jainism, the kind of knowledge which leads to the realisation of the great ideal of divine perfection, consists in the mastery of tattvas (principles) which are seven in number. They are: 1) Jiva, the living or animate substance, or essence, 2) Ajiva, the inanimate things, or substances, 3) Asrava, or the inflow of the matter (karma) into souls, or the causes of the bondage of jivas, 4) Bandha, the absorption of matter (the energy of karmas) into, or the union of karmas with, the soul, 5) Samvara, the stopping of the inflow of matter into the soul, 6) Nirjara, the gradual removal of the matter already in combination with the soul., i.e., its partial deliverance from 10 209 For Personal & Private Use Only

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210 Naya-karnika karmas and 7) Moksa or complete deliverance of the soul from its Karmas. If the merit (punya) and demerit (papa), the results produced by the varying good combinations in the case of punya, and by the varying bad combinations in the case of papa karmas of Soul, be considered as separate principles, instead of being included, as they are here, under Asrava, there will be 9. principles.. The knowledge of these principles is acquired by means of pramanas (proofs of knowledge) and nayas (the methods of comprehending things from different standpoins). Thus nayas are essential to the acquisition of true knowledge In the parable of the blind men we saw that the knowledge of each of them was only partially true, and that their different and seemingly conflicting views only needed a comprehensive and all-embracing statement to be reconciled to one another. Precisely the same is the case with philosophy and religion; and the comprehensive survey of the different aspects of things presented by Jaina philosophy enables us, at once, to reconcile the seemingly hostile and irreconcilable views of all the non-Jaina doctrines of the ekantavada (one-sided) type. Comprehensiveness of thought, then, is the real basis of philosophy. But since ordinary speech is ill suited to the requirements of such a system of Thought, the Acaryas had to resort to a unique system of predication to carry on their metaphysical discussions. This system, known as the Saptabhangi, is the basis of the synthetical comprehensiveness of knowledge which is characteristic of Jainism. The Nayas give us what may be termed the analytical knowledge of For Personal & Private Use Only

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Introduction 211 things, and the Saptabhangi, literally, the seven-fold or seven-branched system of predication, enables us to sum up the results of investigation, without departing from the strict rules of Logic. To understand the basic principles of this method, it is necessary to understand the nature of predication first of all. Predication is the statement of our conclusions in respect of things. Of all kinds of possible judgments, the affirmative and the negative are necessary for the description of things when the truth is known with certainty, since they affirm or deny the existence of a property or quality in reference to them. So far there is no difficulty involved in predication, but things assume a very different aspect when comprehensiveness of thought is aimed at, for then the results of enquiry from different standpoints have to be incorporated in one and the same judgment and at one and the same time. The greatest confusion is likely to result from the summation of affirmative and negative conclusions in one and the same judgment, unless there be a method of logical predication to avoid inconsistency of thought. To avoid this possibility of confusion, the Acaryas have laid down seven different types of predication which cover all possible cases of simple as well as complex judgments. Each of these predications begins with word syat, (literally somehow, hence, from a particular standpoint, or in a certain manner), to avoid denying the other possible aspects. These seven kinds of predications are: 1) syadasti (exists). 2) syannasti (does not exist). 3) syadasti nasti (affirmation of existence from one point and of non-existence from another). For Personal & Private Use Only

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212 4) syadavaktavya (indescribable). 5) syadasti avaktavya. 6) syannasti avaktavya. 7) syadasti nasti avaktavya. Of these seven kinds of predications, the first two alone are simple judgments. The rest are all complex predications, describing things from different points of view at the same time. A thing is said to be avaktavya, i.e., indescribable, when existence and nonexistence are both attributed to it at one and the same time, as must be the case with pure abstractions, such as heat, cold, goodness, etc., etc. They cannot exist by themselves, that is, apart from the substances in which they inhere, and yet are capable of being mentally conceived in the abstract. Hence, they are indescribable and unanalysable any further. Naya-karnika Thus, the Saptabhangi is the method of synthesis devised to express the comprehensive knowledge of things, without being inconsistent or illogical. The Nayas enable us to study the nature of things from the analytical point of view: and the Saptabhangi sums up the results of the investigation in a systematic logical way. To conclude, the different kinds of Nayas are the instruments of analysis whereby different aspects of things are isolated and studied from different points of view, and the Saptabhangi is the method of synthesis which sums up the results of investigation in logical thought. They are both essential to avoid the common errors of the ekanta-vadins of the non-Jaina schools of philosophy and for arriving at the true nature of things. It is the philosophy of the Syad-vada propounded, in full, for the last time, by Bhagavan For Personal & Private Use Only

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Introduction 213 Sri Mahavira-svami, the last of the 24 Tirthamkaras, which alone is characterised by the feature of manysidedness, the sole test of the relativity of knowledge, and which, in the words of a great American thinker, is "competent to descend into the utmost minutiae of metaphysics and to settle all the vexed questions of abstruse speculation by a positive method (not merely asserting na iti, na iti, not so, not so)- to settle at any rate the limits of what it is possible to determine by any method which the human mind may be rationally supposed to possess. It promises to reconcile all the conflicting schools, not by inducing any of them necessarily to abandon their favourite 'standpoints, but by proving to them that the standpoints of all others are alike tenable, or at least, that they are representative of some aspect of truth which under some modification needs to be represented: and that the integrity of Truth consists in this very variety of its aspects, within the rational unity of an all-comprehensive and ramifying principle." For Personal & Private Use Only

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AUTHOR'S BIOGRAPHICAL SKETCH Sri Vinayavijaya was born in a vanik (Sravaka) family, in Gujarat, his father's name being Tejapala, and his mother's Rajasri. When and at what place he was born and when he was initiated into the Jaina Monks' order (took diksa) remain in oblivion. Notwithstanding this, from the traditions and a crop of legends that have surrounded his name, the date of his birth may be assigned to S.Y. [i.e., Samvat Year] 1670. This would make him a co-student and a co-worker of Sri Yasovijaya, who received a command for reforming the Jaina Church from Vijayasimha Suri.? Vijayasimha Suri who is referred to in the concluding verse of this book died in S.Y. 1709, when our author must have been more then 30 years old. From his works it is certain that Vinayavijaya's preceptor's name was Kirtivijaya Upadhyaya, who was a disciple of Hiravijaya Suri, while Yasovijaya was the pupil of Nayavijaya whose guru, Labhavijaya, was a disciple of Kirtivijaya's co-pupil Kalyanavijaya, as will appear from the following list of succession of Acaryas: 1. Vide a concluding verse of all the chapters of his great work 'Lokaprakasa,' viz. vizvAzcaryadakIrtivijayazrIvAcakendrAntiSad rAjazrItanayo'taniSTa vinayaH zrItejapAlAtmajaH / kAvyaM yatkila tatra nizcitajagattattvapradIpopame saMpUrNaH khalu saptaviMzatitamaH sargo nisargojjvala: / / 2. Vijayasimha Suri was born in S.Y. 1644 at Merta, and initiated into the Monks' order in S.Y. 1654. He got the title of Upadhyaya in S.Y. 1673, became Acarya in S.Y. 1682, and died on Asadha Sukla 2nd S.Y. 1709, at Ahmedabad. For Personal & Private Use Only

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Author's Biographical Sketch 215 Hiravijaya Suri? (No. 58) Vijayasena Suri (No. 59) Kalyanavijaya Kirtivijaya Labhavijaya Vinayavijaya Vijayadeva Suri? (No. 60) Nayavijaya Yasovijaya Vijayasimha Suri Vijayaprabha Suri (No. 61) Thus Vinayavijaya and Yasovijaya trace their descent from the illustrious Jainacarya Hiravijaya Suri who lived in the time of Akbar the Great. Hiravijaya, whose memory is preserved in the Mahakavya, entitled the Hirasaubhagya, was of the Svetambara sect, and is especially known for the great service he did to the cause of Jainism, by obtaining several fermans from the Great Emperor Akbar in favour of the Jainas. One of these fermans (Royal Warrants) recognised the 1. Hiravijaya Suri was the 58th Pontiff of. Tapa Gaccha from Sri Mahavira. He was born on the 9th of Margasirsa Sukla, S.Y. 1583, at Prahladanapura (modern Palanpur), and was initiated on Kartika KI r), and was initiated on Kartika Krsna 2nd of S.Y. 1596, at Patan. He got the title of Upadhyaya on Magha Sukla Sth, at Naradapuri, and that of Acarya in S.Y. 1610, at Shirohi. He died at Una, on 11th Bhadrapada Sukla, S.Y. 1652. 2. Vijayadeva Suri, the 60th Pontiff, was born in S.Y. 1643. He got the title of Pannyasa (pandita) in S.Y. 1655, and that of Acarya Suri, in S.Y. 1656. On account of his great austerities and learning, the then Emperor Jehangir awarded him the title of 'Maha-Tapa'. He died on Asadha Sukla 11th, S.Y. 1713, at Una, near Junagadh, after Vijayasimha Suri. For Personal & Private Use Only

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216 Naya-karnika right of Jainas to their Tirthas (holy places) which the Emperor made over to certain Jainas, and another prohibited the slaughter of animals during the pajusana and on the dates held sacred by the Jaina community. Vinayavijaya studied from his guru all the Jaina scriptures, and then asked his permission to go to Benares, well-known from ancient times as the most famous centre of learning, to study the metaphysics of the non-Jaina schools of philosophy. Yasovijaya joined him on his journey to Benares, and they soon reached that famous city. Here they found themselves compelled to put off their Jaina ascetic's dress because of the prejudices of Brahmanas against the Jainas who were termed nastikas (heretics or atheists). The nature of the hatred of the Brahmanas for the Jainas may be judged from the following saying which was openly taught by the Panditas: hastinA tADyamAno'pi na gacchejjainamandiram / (Trans.-- Even if one be killed by an elephant one should not take shelter in a Jaina temple.) Under the circumstances, no Brahmana Pandita was expected to accept a Jaina as his pupil. Vinayavijaya and his companion Yasovijaya, therefore, changed their dress, and calling themselves Vinayalal and Jasulal respectively appeared before a learned Brahmana who was well known for his erudition in the six famous darsanas (systems) of Hindu metaphysics. They were readily accepted as pupils, and began to pursue their studies, Yasovijaya taking a great interest in Logic and Vinayavijaya in Grammar. In due course of time, they successfully completed For Personal & Private Use Only

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Authors Biographical Sketch 217 their study of the six darsanas and other subjects fonnected with philosophy. Both Yasovijaya and ainayavijaya were endowed with wondrous memory, end used to astonish the people with their memorizing Vats. Their Guru's library contained a certain book which had descended to him from his ancestors, and which was only meant to be taught to his own progeny. One day it so happened that Jasulal was sitting by the side of his preceptor when he was giving lessons to his eldest son from that book. He noticed the embarassment of the old Pandita in explaining a particular passage of the text, and, being a brilliant logician himself, respectfully threw a suggestion as to the true mode of its interpretation. The Guru was delighted with his pupil's intelligent explanation, and acceded to his request for a loan of the manuscript for a day. The book contained twelve hundred verses, but both Vinayalal and Jasulal managed, between themselves, in the short interval of 24 hours, to commit to memory the whole of it, -Jasulal 700 verses and Vinayalal the remaining 500. It took Vinayavijaya and Yasovijaya twelve years to complete their course of study, at the end of which they both adopted their original Jaina ascetic's dress. Yasovijaya succeeded in winning a victory over a great disputant, who surrendered his two diplomas Mahamahopadhyaya and Nyaya-visarada. Subsequently, Yasovijaya also acquired the covetous title of Nyayacaryal on his composing one hundred works. Yaso 1. This is borne out by the following verse at the end of the Jainatarka-paribhasa: pUrvaM nyAyavizAradatvabirudaM kAzyAM pradattaM budhaiyAyAcAryapadaM tataH kRtazatagranthasya yasyArpitam / For Personal & Private Use Only

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Naya-karnika vijaya and Vinayavijaya finally took leave of their Guru and departed from Benares. They separated from one another, and travelled to different places. Vinayavijaya came to Junagadh, in Kathiawad, on pilgrimage to the holy Jaina Tirtha, Girnar Hills, in S. Y. 1708, in which year he also finished his grand and voluminous work, the Loka-prakasa. About this time he must have repaired to the seaport Diva (Dvipa), where he composed the Naya-karnika. Then he went to Radhanpur, in S. Y. 1710, where he composed a commentary on Hemacandra's Grammar, called Haimalaghu-prakriya. As the tradition goes, Vinayavijaya halted at Cambay for four months. At this time, Cambay was a great commercial port and its Jaina Sravakas were wealthy and prosperous, firm in faith and obedient to the monks. In this town there were many Brahmana Panditas. They often came and debated with Vinayavijaya, when latter would proceed with his morning sermon (vyakhyana). On account of this, Vinayavijaya could not go on smoothly with his lecture, and the Sravakas found the constant interruption a source of annoyance, and felt irritated and disappointed. Vinayavijaya sent for Yasovijaya to put a stop to the disturbance. Yasovijaya came and devised a novel plan. He wrote out a verse containing a large number of labials and affixed it to the door of the Upasraya, with a note to the effect that he who wished to debate could enter within and debate only if he could repeat that versa without allowing his lips to come together. The test of a successful fulfilment of the condition consisted in the application of red lead (samdura) to the lower lip, so that if the upper lip 218 For Personal & Private Use Only

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Author's Biographical Sketch received any colouring matter the candidate must be deemed to have failed in his attempt. In the morning, the sermon proceeded, and the Brahmana Panditas came as usual to carry on their debates. They read the verse and the remarks on the door, and, finding themeselves unable to fulfil the condition, went away. The sermon went on without any hitch, and the Sravakas were pleased. Subsequently, Yasovijaya, when asked by the Brahmanas to repeat his verse according to his condition successfully performed the feat, as he had acquired the proper knack of doing so by long practice. Though the matter should have ended here, Yasovijaya offered his readiness and willingness to open regular debates. He defeated his adversaries in argument; and in consequence five hundred Brahmanas became converted to Jainism, in fulfilment of the condition transcribed on a copperplate in the State assembly. (It is said that this copper-plate is still preserved in some Upasraya temple or Bhandar at Cambay). Vinayavijaya passed the rainy season of S. Y. 1716 at Surat, and of S. Y. 1723 at Gandhar, in Marwar, where he finished his composition Santasudha-rasa. He spent the Caumasa (rainy season) of the Samvat Years 1729 and 1738 at Rander in Gujarat, and died at that place towards the end of 1738, leaving his Gujarati work Sripala Rasa half finished. This unfinished work was completed by Yasovijaya.1 1. Refer to the last prasasti of the said Rasa. sUri hIra gurunI bahukIrtti, kIrttivijaya uvajhAyAjI / ziSya tAsa vinayavijaya vara, vAcaka suguNa sohAyAjI / vidyA vinaya viveka vicakSaNa, lakSaNa lakSita dehAjI / sobhAgI gItAratha sAratha, saMgata sasvara sanehAjI / 219 For Personal & Private Use Only

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220 Naya-karnika The following is a list of some of the works written by Sri Vinayavijaya Acarya. Sanskrit Works: 1. The Sukhabodhika-- A commentary on the well-known Kalpa-Sutra, which is read by the Jainas during their Pajusana holidays. This was composed on Jyestha Sukla 2nd, S. Y. 1696. It has been published by Devachanda Lalbhai Pustakoddhara Fund, Javeri Bazar, Bombay. 2. The Loka-prakasa - An original voluminous work of 20, 621 verses, dealing with the Jaina view of the Universe (cosmos). The author has cited more than 700 authorities, showing that he was a voracious reader and an exact writer. The work was completed at Jirnadurga (modern Junagadh, in Kathiawad), on Jyestha Sukla 5th, S. Y. 1708. This has been published by Pandit Hiralal Hansaraj of Jamnagar. 3. The Naya-karnika -A small elementary primer for those who want to understand the a, b, c of the Jaina philosophy of standpoints (nayas). This was composed before or at the end of S. Y. 1708, as appears from its concluding verse, which mentions the name of Vijayasimha Suri, who died in S. Y, 1708, at Dvipa (modern Diva), near Junagadh, in Kathiawad. This, with its commentary by Muni Sri Gambhiravijaya, since deceased, is published in Jaina Stotra Samgraha, Part I, by the Yasovijaya Jaina Pathasala of Benares. saMvata sattara aDatIsA varase, rahi rAMdera comaaseNjii| saMghataNA AgrahathI mAMDyo, rAsa adhika ullaaseNjii| sArdha saptazata gAthA viracI, pahotA te surlokejii| tehanA guNa gAveche gorI, mali mali thoke thokeNjii| For Personal & Private Use Only

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Author's Biographical Sketch 221 4. The Haima-laghu-prakriya -- A commentary on Sri Hemacandracarya's Great Grammar entitled Sri Siddha-Haima-Sabdanusasana, in 2,500 slokas (verses). It was completed at Rajadhanyapura, modern Radhanpur, in Gujarat. This has been published by the Jaina Dharma Prasaraka Sabha of Bhavnagar. The author has written a commentary on this very work, in 35,000 verses, which is still unpublished. 5. The Santasudharasah -- A treatise on the sixteen bhavana (points of moral and mental culture for meditation and concentration), including the four chief ones, maitri (friendship) and the like, and the twelve subordinate ones, anityatva (transitoriness), etc. This with a commentary by Muni Sri Gambhiravijaya, since deceased, has been recently published by the Jaina Dharma Prasaraka Sabha of Bhavnagar. This work was composed at the seaport town of Gandhapura (modern Gandhar, near Cambay) in S. Y. 1723. Gujarati Compositions: These with the exception of the Sripala-Rasa are all short poems composed by the author. The following are a few of his more important works in Gujarati: A prayer in glory of Dharmanatha, entitled the Laghu-upamitibhava-prapanca. The Stavana is a short allegory on this illusory world. This was composed in S. Y. 1716, at Surat. The Stavana, embodying the significance of the five causes necessary for the accomplishment of a thing, viz., kala, svabhava, niyati, purvakarma, and purusartha, was composed in S. Y. 1723. For Personal & Private Use Only

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222 Naya-karnika The Punyaprakasa-stavana or Aradhana-stavana, was composed in d.Y. 1729 on Vijaya Dasami, in glory of the last Tirthamkara Mahavira, in answer to a question 'How can the path of salvation be attained ?' The Vinaya-vilasa is a collection of 37 spiritual poems which are simple, sweet, and full of pathos. The Sripala-Rasa is the author's long descriptive and narrative poetical work, which was left unfinished on account of his sudden death, in S. Y. 1738, at Rander (in Gujarat), and was completed by his costudent, Sri Yasovijaya Upadhyaya, as stated before. The poetry of our author can vie with that of the premier Gujarati poet, Premananda, who was his contemporary. In the end, it can be said of the author that he has rendered a valuable service to the cause of Jainism by utilizing his abilities in writing useful works on its philosophy and religion in Sanskrit and Gujarati. For Personal & Private Use Only

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nayakarNikA NAYA-KARNIKA Text and Translation Naya-karnika is composed of two words, naya and karnika. Naya means a standpoint or an aspect of viewing a thing from that standpoint or aspect. Karnika means a pericarp, or the central point, of a flower. The thing which is to be viewed from different aspects is the pericarp or the central point, and the various standpoints from which it is viewed from the various petals surrounding the pericarp. Thus the title Nayakarnika is fully appropriate to the subject-matter of this book. Taken as a whole, Naya-karnika means a flower which has for its pericarp, or central point, the thing to be viewed; and for its petals the various standpoints from which it is to be viewed. BENEDICTION AND SUBJECT-MATTER: vardhamAnaM stumaH sarvanayanadyarNavAgamam / saMkSepatastadunnItanaya bhedAnuvAdaH // 1 // Vardhamanam stumah sarva-naya-nadyarnavagamam | samksepatas tadunnita-nayabhedanuvadatah 11 1 [ Vardhamanam Sri Vardhamana or Lord Mahavira the last, i.e., 24th Tirthamkara, who attained Nirvana in 527 B.C. stumah: (we) praise; sarva all; naya standpoint; nadi river; arnava ocean; agamam scripture; samksepatah briefly; tad (from) it; udgita culled; nayabheda various aspects; anuvadatah: transcribing ]. We offer our praise to Lord Vardhamana, whose gospel is an ocean, with all kinds of nayas as so many For Personal & Private Use Only

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224 Naya-karnika streams flowing into it, by transcribing, in brief the various view-points culled from it (the ocean-like gospel). 1. [This verse is in anustubh metre, and the following 20 verses are also in the same meire, while the last two are in vasantatilaka metre ]. NAMES OF STANDPOINTS: naigamaH saMgrahazcaiva vyavahArarjusUtrako / zabdaH samabhirUdvaivaMbhUtau ceti nayAH smRtAH // 2 // naigamah samgrahas caiva vyavahararjjusutrakau 1 sabdah samabhiruahaivambhutau ceti nayah smrtah 11 2 [naigamah the non-distinguished (standpoint); samgrahah the collective-generic, caiva and also, vyavahara the practical, rjusutrakau and the straight-expression, sabdah the verbal, samabhiruahaivambhutau the subtle and the such-like, ceti and that nayah aspects, smrtah are spoken of). The standpoints are the non-distinguished (naigama), the collective-generic (samgraha), the practical (vyavahara), the straight-expression (rjusutra), the verbal (slabda), the subtle (samabhirudha) and the such-like (evambhuta). 2. GENERAL AND SPECIFIC PROPERTIES OF THINGS: arthAH sarve'pi sAmAnyavizeSA ubhayAtmakAH / sAmAnyaM tatra jAtyAdi vizeSAzca vibhedakAH // 3 // arthah sarve'pi samanya-visesa ubhayatmakah | samanyam tatra jatyadi visesas ca vibhedakah 11 3 [arthah objects; sarve all; api also; samanyavisesa having general and particular properties; ubhayatmakah For Personal & Private Use Only

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Text and Translation possessed of both; samanyam general properties; tatra therein; jatyadi (expressing); jati (genus), etc., visesah the particular properties; ca and; vibhedakah (are) differentiating ]. All objects possess two kinds of properties, viz., 1) samanya or the generalizing (general), and 2) visesa or the differentiating (specific) properties; the general expressing the genus (jati), etc., and the specific expressing the species, differences and distinctions. 3. DISTINCTION BETWEEN GENERAL AND SPECIFIC PROPERTIES, OR ILLUSTRATIONS OF SAMANYA AND VISESA: aikyabuddhirghaTazate bhavetsAmAnyadharmataH / fazlarda faci faci maufa az GAT: 11 8 11 aikyabuddhir ghatasate bhavet samanya-dharmatah | visesac ca nijam nijam laksayanti ghatam janah || 4 225 [aikyabuddhih: recognising oneness; ghatasate in each of a hundred jars; bhavet (there) would be; samanya-dharmatah: by means of general properties; visesat by means of specific or particular properties; ca and; nijam nijam one's own, as the case may be; laksayanti distinguish; ghatam a jar; janah: people ]. By means of general properties in each of a hundred (hundred here means 'all') jars, one idea (that of jarness) is recognised, and by means of specific properties, people distinguish each individual-particular jar as their own. 4. EXPLANATION:--Suppose there are lying here many jars; if we look at them from the standpoint of their general properties, we know only their jar-ness which is common to all of them: but if we view them from the aspect of their differentiating properties, we notice 11 For Personal & Private Use Only

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Naya-karnika their differences, since they are not all alike, some being large, some small, some of red colour, some of black, some belonging to A, some to B, and so on. THE CHARACTERISTICS OF THE NON-DISTINGUISHED (NAIGAMA) STANDPOINT (NAYA): naigamo manyate vastu tadetadubhayAtmakam / nirvizeSaM na sAmAnyaM vizeSo'pi na tadvinA // 5 // 226 naigamo manyate vastu tad etad ubhayatmakam | nirvisesam na samanyam viseso'pi na tad vina || 5 [naigamo the non-distinguished (standpoint); manyate regards, considers; vastu an object, thing; tad etad those, aforesaid; ubhayatmakam possessed of both (specific and general properties); nirvisesam devoid of-without specific property; na not; samanyam the general property; viseso the specific property; api also; na not; tadvina without that, i.e., general property ]. The non-distinguished (naigama), regards an object as possessing both the aforesaid (general and specific) properties; (because) no particular thing in nature is possessed of a general property unaccompanied with some specific property, nor even of a specific property unaccompanied with the general one common to its class. 5. - = EXPLANATION: -Naigama (naigama=na+eka+gama -naiko gamo yasyeti - na = not, eka = one, gama: aspect, view, standpoint) means that which does not consider (only) one aspect, that is, which regards both the samanya and visesa. This aspect of naigama is true, because samanya is not irrelative of visesa or vice In the third verse we saw that all objects are possessed of both general and specific properties. versa. For Personal & Private Use Only

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Text and Translation 227 CHARACTERISTICS OF THE COLLECTIVE (SAMGRAHA) STANDPOINT (NAYA): saMgraho manyate vastu sAmAnyAtmakamevahi / sAmAnyavyatirikto'sti na vizeSaH khapuSpavat // 6 // samgraho manyate vastu samanyatmakam eva hi / samanya-vyatirikto'sti na visesah kha-puspavat 11 6 [ samgraho collective standpoint; manyate deals with; vastu an object; samanyatmakam possessing the general property; eva hi only as it were; samanyavyatirikto apart from the general property; asti is; na not; visesah the specific property; kha-puspavat like a sky-flower]. The collective (samgraha) deals with the general properties alone of an object, while recognizing that there exists no visesa (specific property) apart from samanya (general property), i.e., both visesa and samanya are co-existing and coincident. Samanya, devoid of visesa, is like a khapuspa (sky-flower), quite a nonentity, i.e., existing "nowhere". 6. SAMGRAHA ILLUSTRATED, OR INSTANCES OF THE COLLECTIVE STANDPOINT: vinA vanaspati ko'pi nimbAmrAdirna dRzyate / hastAdyanta vinyo hi nAmulAdyAstataH pRthak // 7 // vina vanasptim ko'pi nimbamradir na drsyate 1 hastady antar bhavinyo hi nanguladyas tatah prthak 11 7 [ vina without; vanaspatim vegetable; ko'pi any single; nimbamradih a nimb tree, a mango tree and others; na not; drsyate is seen,-conceived; hastadyan For Personal & Private Use Only

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228 Naya-karnika tarbhavinyo being included in the hands, &c.; hi in the same way--as for an example; na not; anguladhya the fingers, &c.; tatah from them (fingers, &c.); prthak separately). Not a single nimb, mango or any other tree is ever conceived, apart from its general property) vegetable-ness. In the same way, fingers, etc., which are included in the idea of hands, etc., cannot be conceived of separately from the hands, etc. 7. EXPLANATION:-In this verse, the emphasis is on the fact that special qualities can have no existence withoui a substratum of general properties. No one has yet seen a mango plant which did not possess the general quality of tree-ness. CHARACTERISTICS OF THE PRACTICAL (VYAVAHARA) STANDPOINT: vizeSAtmakamevArthaM vyavahArazca manyate / vizeSabhinnaM sAmAnyamasatkharaviSANavat // 8 // visesatmakam evartham vyavaharas ca manyate 1 visesa-bhinnam samanyam asat khara-visanavat 11 8 [ visesatmakam possessing special properties; eva only; artham an object; vyavahara the practical standpoint; ca and; manyate takes into consideration; visesabhinnam apart from the specific quality, samanyam general quality; asat false; khara-visanavat like a donkey's horns ]. The practical (vyavahara) takes into consideration an object as possessing specific properties only; as the specific, apart from the general, is a non-entity like a donkey's horns. 8. For Personal & Private Use Only

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Text and Translation 229 INSTANCES OF THE PRACTICAL STANDPOINT: vanaspatiM gRhANeti prokte gRhNAti ko'pi kim / vinA vizeSAnnAmrAdIstannirarthakameva tat // 9 // vanaspatim glhaneti prokte glhnati ko`pi kim i vina visesan namradims tan nirarthakam eva tat 11 9 [ vanaspatim vegetable; grhana take, bring; iti that; prokte on being asked, -told; grhnati brings; kopi anyone; kim what; vina without; visesan specified; amradin a mango tree, etc.; tat: therefore; nirarthakam vain, purposeless; eva simply; tat that (general quality)]: If one is asked to bring 'vegetable' can one do so? Without the specification of particularity, e.g., mango, etc., such speech is vain. 9. EXPLANATION:--This is to illustrate the principle that general qualities have no existence of their own. If they did, we should have manhood, stupidity, wisdom etc., existing apart from living beings--which is absurd. ANOTHER ILLUSTRATION: vaNapiNDIpAdalepAdike lokaprayojane / upayogo vizeSaiH syAtsAmAnye na hi karhicit // 10 // vranapindi-pada-lepadike laka-prayojane i upayogo visesaih syat samanye na hi karhicit 11 10 [ vrana a wound, sore, bruise or hurt; pindipadalepa a kind of unguent; adike and in other such things; lokaprayojane in the interests of the people; upayogo any act contributing to the fulfilment of a desired object, usefulness; visesaih: by means of the specific properties; syat would be (accomplished); samanye in the general property; nahi by no means, not at all; karhicit at any time ). For Personal & Private Use Only

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Naya-karnika No wound, bruise or scratch can possibly be healed by the application of the general property of poultice-ness or ointment-ness. The healing properties only inhere in specific poultices or ointments. 10. THE CHARACTERISTICS OF THE STRAIGHT EXPRESSION (RJUSUTRA-NAYA): RjusUtranayo vastu nAtItaM nApyanAgatam / manyate kevalaM kiMtu vartamAnaM tathA nijam // 11 // rjusutra-nayo vastu natitam napy anagatam | manyate kevalam kimtu vartamanam tatha nijam || 11 230 [Rjusutra straight expression; nayo a standpoint; vastu an object; na not; atitam past; na not; api even; anagatam future; manyate considers; kevalam solely, only; kimtu but; vartamanam present; tatha and; nijam one's own, natural state ]. The straight expression (rjusutra-naya) does not trouble itself with the past nor the future aspect of a thing; it is only confined to the present and refers to the 'nijam', i.e., the natural state. 11. EXPLANATION:-This standpoint does not consider the past because of its having ended, nor the future because of its having not arisen, but solely deals with the present and natural aspect of a thing because that alone is karyakarin, i.e., useful for the moment. ARGUMENT AS TO THE CHARACTERISTICS OF THE STRAIGHT EXPRESSION STANDPOINT: atItenAnAgatena paraskIyena vastunA / na kAryasiddhirityetadasadgaganapadmavat // 12 // atitenanagatena paraskiyena vastuna | na karyasiddhir ity etad asad gagana-padmavat || 12 For Personal & Private Use Only

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Text and Translation [atitena with the past; anagatena with the future; paraskiyena with non-natural; vastuna with a thing; na not; karyasiddhih the serving of purpose; iti because; etad this; asad wrong, false; gagana-padmavat like a sky-lotus ]. 231 Neither the past, nor the future, nor the nonnatural qualities serve any purpose. They are false; (they are like) a sky-lotus (non-entity). 12. EXPLANATION:-The argument underlying the rjusutra view point is that of immediate utility which naturally must be grounded upon the present aspect of a thing. For instance, it is of no use to a beggar in his present life if his son of a previous birth, or the wouldbe daughter-in-law of a future incarnation, i.e., rebirth, happens to be a ruling prince. In the same way, qualities not belonging to a thing would stand it in no good stead in the immediate concerns of life. MODES OF RECOGNIZING THINGS (NIKSEPAS), AND THEIR BEARING ON THE RJUSUTRA, AND THE SUCCEEDING NAYAS: nAmAdicaturvveSu bhAvameva ca manyate / na nAmasthApanAdravyANyevamagretanA api // 13 // namadi-catursvesu bhavam eva ca manyate I na nama-sthapana-dravyany evam agretana api 11 13 [nama the name; adi and other; catursvesu among the four (niksepas-modes of recognizing things); bhavam the nature-real natural state; eva only truly; ca and; manyate considers; na not; nama the name; sthapana an image, form, dravyani and the causes which bring a thing about; evam in the same way; agretanah the succeeding (nayas); api also ]. For Personal & Private Use Only

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232 Naya-karnika The rjusutra-naya recognises only the real natural state of a thing out of the four, the name--namaniksepa, etc., in the same way, the succeeding nayas. 13 EXPLANATION:--A thing is recognised 1) by its name (nama-niksepa), 2) by its shape or image (sthapananiksepa), 3) by the causes which bring it about (dravyaniksepa), or 4) by its nature, i.e., the real, natural state (bhava-niksepa). Neither name nor shape, nor image, nor the causal antecedents can, however, be termed the true attributes of a thing. They are all its unreal, attributed qualities. The only natural attributes (bhava-niksepa) of a thing are those which really constitute its nature. The rjusutra and the succeeding three nayas, viz., sabda, samabhirudha and evambhuta take cognizance of the fourth, or the bhava-niksepa only. They only study the real, natural aspect of things, and attach no importance to the unreal, attributed state, viz., name, shape--image, or causal antecedents. The naigama, samgraha, and vyavahara however, recognise all the aforesaid modes, or niksepas. THE CHARACTERISTICS AND INSTANCES OF THE VERBAL (SABDA) STANDPOINT: artha zabdanayo'nekaiH paryAyarekameva ca / / manyate kumbhakalazaghaTAyekArthavAcakAH // 14 // artham sabdanayo'nekaih paryayair ekam eva ca 1 manyate kumbha-kalasa-ghatady ekartha-vacakah 11 14 [ artham sense; sabdanayo the verbal standpoint; anekaih: many; paryayaih by synonyms; ekam one; eva only; ca and; manyate treats; kumbha a jar; kalasa For Personal & Private Use Only

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Text and Translation 233 a jar; ghata a jar; adi etc., ekarthavacakah signifying the same sense). The sabda-naya treats synonymous words as all having the same sense, for instance, kumbha, kalasa, ghata, etc., are all expressive of one and the same object (viz., a jar). 14. EXPLANATION:--The meaning is that the sabdanaya does not concern itself about the difference of synonymous words, but simply deals with them as if they were pure equivalents of one another. THE CHARACTERISTICS AND INSTANCES OF SUBTLE (SAMA BHIRUDHA) STANDPOINT: brUte samabhirUDho'tha bhinnaparyAyabhedataH / bhinnArthAH kumbhakalazaghaTA ghaTapaTAdivat // 15 // brute samabhirudho'rtham bhinna-paryaya-bhedatah , bhinnarthah kumbha-kalasa-ghata ghata-patadi-vat 11 15 [ brute speaks of; samabhiruoho the subtle standpoint; artham sense; bhinna-paryaya-bhedatah: by the difference in different synonyms; bhinnarthah: having different senses; kumbha-kalasa-ghatah: the kumbha, kalasa, and ghata--a jar, a jug and a pitcher; ghatapatadi-vat like a ghata-a jar, a pata-cloth, etc.] The samabhiruaha-naya holds that, with the difference of the words expressing the object, the significance of the object also differs: just as a jar (ghata) and a piece of cloth (pata) are different, so a jar, a pitcher and a pot (kumbha, kalasa, and ghata, though synonyms) signify different things (according to their derivative sense: for instance, a ghata is that which makes a noise like ghas, ghas, and so on. 15. For Personal & Private Use Only

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234 Naya-karnika EXPLANATION:--The meaning is that, while the sabda-naya would treat synonyms as equivalent words, the samabhiruoha would distinguish them from one another on etymological grounds. ARGUMENT AS TO THE CHARACTERISTICS OF THE SUBTLE (SAMABHIRUDHA) STANDPOINT: yadi paryAyabhede'pi na bhedo vastuno bhavet / bhinnaparyAyayorna syAt sa kumbhapaTayorapi // 16 // yadi paryaya-bhede' pi na bhedo vastuno bhavet i bhinna-paryayayor na syat sa kumbha-patayor api 11 16 yadi if; paryaya-bhede in the different synonyms; na not; bhedo difference; vastuno of a thing; bhavet (there) would be; bhinna-paryayayoh possessing different words; na not; syat (there) would be; sa that (difference); kumbha-patayoh of kumbha and pata, i.e., a jar and a cloth; api also ]. (For) if different synonyms (paryayas) of a thing do not distinguish that thing, (there) can be no such (distinction between a jar and a cloth, which have also different words (paryayas) for them. 16. THE CHARACTERISTICS OF THE SUCH-LIKE (EVAMBHUTA) STANDPOINT: ekaparyAyAbhidheyamapi vastu ca manyate / kArya svakIyaM kurvANamevaMbhUtanayo dhruvam // 17 // ekaparyayabhidheyam api vastu ca manyate | karyam svakiyam kurvanam evambhuta-nayo dhruvam 11 17 [ ekaparyayabhidheyam expressed by one controvertible term; api only, however; vastu an object; manjate recognises; karyam function; svakiyam one's For Personal & Private Use Only

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Text and Translation 235 own, natural; kurvanam in the state of doing; evambhuta-nayo the such-like standpoint; dhruvam verily, surely). Evambhuta-naya (the such-like standpoint) verily recognises an object denoted by a word only when the object is in the actual state of performing its own natural function (as suggested by the derivative meaning of that word). 17. ARGUMENT AS TO THE CHARACTERISTICS OF THE SUCH LIKE (EVAMBHUTA) STANDPOINT: yadi kAryamakurvANo'pISyate tattayA sa cet / / tadA paTe'pi na ghaTavyapadezaH kimiSyate // 18 // yadi karyam akurvano' pisyate tat taya sa cet i tada pate'pi na ghata-vya padesah kim isyzte ll 18 [ yadi if; karyam function; akurvanah not doing; api even; isyate is recognised; tattaya really; sa it (object); cet if; tada then; pate in a cloth; api also; na not; ghatavyapadesah an appellation of a jar; kim why; isyate is accepted ]. (For) if a thing be really recognized, even when it does not fulfil its function, then why can cloth be not called a jar? 18. EXPLANATION:--If a thing is not in the state of performing its function, as expressed by the term at the moment of recognition, and still it be recognised as that thing, then even a jar can be called a cloth, thought it is not in the state of discharging the function of a cloth. Etymologically, evambhuta means 'true in its entirety to the word and the sense'. This means that all the qualities denoted by the word are prominent and observable; the samabhirudha is also true to the For Personal & Private Use Only

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Naya-karnika word and the sense, but not entirely, some of the qualities being in the background or not yet realized. Similarly, the sabda is also true to the word and the sense, but not so true as the samabhirudha, since it throws a larger number of qualities into the background than the last-named standpoint. Thus each of these nayas is purer than each preceding one, although they all belong to the same type, more or less. INTER-RELATION BETWEEN THE SAID STANDPOINTS, THEIR IMPORTANCE AND DIVISIONS: 236 antar fayer: zyciun: erarasi aen I ekaikaH syAcchataM bhedAstataH saptazatApyamI / / 19 / / yathottaram visuddhah syur nayah saptapyami tatha | ekaikah syacchatam bhedas tatah saptasatapy ami || 19 [yathottaram in regular order or succession, one by one; visuddhah pure; syuh would be; nayah standpoints; sapta seven; api also; ami these; tatha and; ekaikah each of them; syat would be; satam a hundred; bhedah divisions; tatah therefore; saptasata seven hundred; api also; ami these ]. Each succeeding standpoint of these seven nayas is purer than the preceding one; each of them has a hundred sub-divisions; therefore there are seven hundred nayas (in all). 19. athaivaMbhUtasamabhirUDhayoH zabda eva cet / antarbhAvastadA paJca naya-paJcazatIbhidaH / / 20 / / athaivambhuta-samabhirudhayoh sabda eva cet | antarbhavas tada panca naya-panca-satibhidah 11 20 [atha but, evambhuta-samabhirudhayoh of the evambhuta and samabhirudha nayas; sabde in the sabda For Personal & Private Use Only

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Text and Translation naya; eva only; cet if; antarbhavah inclusion; tada then; panca five; naya-panca-satibhidah (would be) divided into five hundred nayas ]. But if we include1 the subtle (samabhirudha) and such-like (evambhuta) in the verbal (sabda)2 standpoint, then there would be five standpoints, and the same could be divided into five hundred. 20. dravyAstikaparyAyAstikayorantarbhavantyamI / AdAvAdicatuSTayamantyecAntyAstrayastataH // 21 // dravyastika-paryayastikayor antarbhavanty ami | adavadi-catustayam antyecantyas trayas tatah || 21 237 [dravyastika-paryayastikayoh in the dravyastika and paryayastika-nayas; antarbhavanti are included; ami these; adau in the first, i.e., in the drayastika naya; adicatustayam the first four; antye in the last, i.e., in the paryayastika naya; ca and; antyah final; trayah three (nayas); tatah therefore ]. These (seven aspects) can be included in or grouped under (two i.e.,) 1) the dravyastika3 (which considers the common attributes of all the dravyas, that is to say, general properties of substances and objects) and 2) the paryayastika (which deals with the specific 1. Compare with the bhasya on Umasvatis Tattvarthadhigama-sutra, 1.35 saying yathArthAbhidhAnaM zabdaH / Cf. naigamasaMgrahavyavahArarjusUtrazabdA nayAH / / 1 / / 34 // 2. Note.- From both of the above quotations, it will appear that Umasvati makes a mention of five nayas, including the subtle and such-like (samabhirudha and evambhuta) standpoints in the verbal (sabda), and, while doing so, he gives a different name, viz., the suitable (samprata) to what is here described as the 'Verbal' (Sabda). 3. The dravyastika and the paryayasttka are more commonly called dravyarthika and paryayarthika nayas. For Personal & Private Use Only

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Naya-karnika attributes, qualities and conditions of objects) nayas. The former of these includes the first four, and the latter the last three. 21. According to some Acaryas, the former includes the first three and the latter the last four. 238 HOW ARE ALL THESE ASPECTS EMBODIED IN THE JAINA PHILOSOPHY? sarve nayA api virodhabhUto mithaste saMbhUya sAdhu samayaM bhagavan bhajante / bhUpA iva pratibhaTA bhuvi sArvabhaumapAdAmbujaM pradhanayuktiparAjitA drAk / / 22 / / ' sarve naya api virodha-bhrto mithas te sambhuya sadhu-samayam bhagavan bhajante | bhupa iva pratibhata bhuvi sarvabhaumapadambujam pradhana-yukti-parajita drak || 22 [sarve all; nayah standpoints; api also; virodhabhrtah bearing difference; mithah mutually; te they; sambhuya gathered together; sadhusamayam good scriptures; Bhagavan Oh Lord; bhajante worship, serve; bhupah kings; iva like; pratibhatah hostile warriors; bhuvi on earth; sarvabhaumapadambujam the lotuslike feet of the Sovereign-Emperor; pradhanayuktiparajitah defeated in military warfare; drak quickly ]. Oh Lord! although all standpoints differ from themselves inter se, they collectively serve your Gospel, just as, on earth, kings, though hostile to each other, after having been defeated in military warfare serve at the lotus-like feet of, or pay homage to, the SovereignEmperor. 22. 1. This verse is in the Vasanta-tilaka metre. For Personal & Private Use Only

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Text and Translation CONCLUSION: itthaM nayArthakavacaH kusumaijinenduairisfan: afacri facienftram I zrI - dvIpabaMdaravare vijayAdidevagrifagfasufagyciza gozu 11 23 112 ittham nayarthakavacah kusumair JinendurViro'rcitah savinayam Vinayabhidhena | Sri-Dvipabandaravare Vijayadideva-surisiturVijayasimhaguros ca tustyai || 23 [ittham thus; nayarthaka-vacah-kusumaih by means of flowers, in the form of words, explaining the significance of nayas (standpoints); Jinenduh the moon among the Jinas (conquerors) kevalins, the omniscient ones; Virah the Lord Mahavira; arcitah worshipped; savinayam with modesty; Vinayabhidhena by (me), named Vinayavijaya; Shri-Dvipabandaravare in the beautiful auspicious seaport of Dvipa, the modern Diva; Vijayadideva-surisituh of the disciple of Vijayadeva Suri; Vijayasimha-guroh of the preceptor, Vijayasimha; tustyai for the satisfaction]. Thus the Lord Mahavira the moon among the Jinas or Kevalins-was, with modesty, worshipped by means of flowers, in the form of words, explaining the significance of nayas (standpoints) by me, named Vinayavijaya, in order to satisfy the Guru (preceptor) Vijayasimha, a disciple of Vijayadeva Suri, in the beautiful, auspicious seaport town of Dvipa (the present Diva in Kathiawad). 23. 1. This verse is also in the Vasanta-tilaka metre. 239 For Personal & Private Use Only

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nayakarNikAzlokAnukramaNikA 12 atItenAnAgatena athavaMbhUtasamabhiartha zabdanayo'nekaiH arthAH sarve'pi sAmAnyaitthaM nayArthakavacaH RjusUtranayo vastu ekaparyAyAbhidheyaaikyabuddhirghaTazate dravyAstikaparyAyAnAmAdicaturveSu negamaH saMgrahazcaiva negamo manyate vastu brUte samabhirUDho'yaM yathottaraM vizuddhAH yadi kAryamakurvANaH yadi paryAyabhede'pi vanaspati gRhANeti vardhamAnaM stumaH sarvavinA vanaspati ko'pi vizeSAtmakamevArtha vraNapiNDIpAdalepAsarve nayA api saMgraho manyate For Personal & Private Use Only

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ekaviMzati-dvAtriMzikA-ilokAnakramaNikA 12-15 5-12 . 14-24 11-10 15-29 7-25 14-19 15-2 11-19 12-22 20-2 9-20 18-21 17-4 5-10 5-26 2-5 18-28 21-26 akAraNatvAnirdezaH akRtrimasnehamaya akSapradoSAdhyAropa agatividhurairlakSmI aGkuravyaktiniSpattiH aGgAbhidhAnamaphalaM ajaH pataGgaH zabalaH ajJAtakaraNaM janma ajJAtacaryAmanu atItya niyatavyathau ananyapuruSonamasya ananyamatirIzvaro anabhivyaktavidyasya anabhyupagamo loka anAghAtAspadaM dviSTaM anAdhinidhanaH kvacit anAdipracitaM karma anumAnaM manovRttiH anekajanmAntarabhagna antarguDhasahastra anyata eva zreyAMsi anyato 'nyeSu sApekSyaH anyatheti ca vaidharmya anye 'pi mohavijayAya anye 'pyasminnarapati anye jagatsaMkathitA anyeSAM pArthivAnAM anyaiH svecchAracitAnartha 3-1 2-32 13-18 12-21 18-26 anyo 'nyathA sa dravyAdi anyonyaviSamAn pazyan anyonyAvekSayA strI anyonyobhayasAmAnya apAyApohato 'nyonyaM apAM garbhaH savitA apuNyapathabhIravaH apuNyapratiSedho vA apUrvazokopanata apetaguhyAvacanIya apyeva nAma dahana aprazAntamatau zAstra abaddhastathaikaH sthiraH abuddhakhedopanataiH abhiSiktasya saMnyAsa abhiSTuvanti yatsvaraM abhUdabhUtAdbhavati amohayattAM vasudhA ayanaviSamA bhAnoH ayamevAntazcarati araNyuSmAgnivijJAnaM arthavyaJjanayorevaM alabdhaniSThAH prasamiddha avaktavyamasadbhAvAt avatyeva pAtAla avazyameSAM katamo avazyaM kartavyaH zriyaM avasthitaM jagatsattvAd 13-17 16-30 18-25 12-2 14-20 5-5 11-24 9-19 17-28 11-21 8-7 14-4 12-23 2-10 . 19-9 1-15 15-6 21-23 6-23 11-7 20-23 5-23 11-8 8-5 For Personal & Private Use Only

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242 ekaviMzati-dvAtriMzikA-zlokAnukramaNikA 7-21 19-21 4-12 4-18 10-1 3-32 8-10 10-7 18-15 7-14 5-32 21-33 10-27 6-26 19-27 21-22 14-30 3-30 avikalpamanassvidaM avikalpasukhaM sukheSviti avigrahamanAzaMsaM aviditaguNa stotuM avidyayA ceyugapat avidyArthAnavagamaH avidyekAtmako bandhaH avinirNayagambhIra avyUhAdakuraiH saumyAt azubhavitarkadhUmita asato hetuto veti asatsadeveti paraspara asamIkSitavAGmahAtmasu asUyAkSepakautkucya astyAdyAsaMgrahavyAsa asminnudeti savitA asminnekazataM nihitaM asmin prANAH pratibaddhAH ahetupratyayanayaM aho durgA guNamatiH aho viSTapAdhArabhUtA AkAzamavagAhAya AkSipya yaH svasamayaM AgamAbhyudayajJAna AtmamAnasasaMyoga AtmendriyAdisaMyoge AdizabdAtpravRttInAM AdezasmaraNAkSepa AnandanRttapracalA Apo vahnirmAtarizvA AbhASya bhAvamadhurA AmnAyamArgasukumAra AyuHkAlaphalaM saumyaH ArAdhyase tvaM na ca ArtadhyAnopagato AlambanaparINAma AsevanaparIhAra AsphAlayan durita iti nirupamayoga itthaM ye paramAtma ityAzravanirodho 'yaM idaM pareSAmupapatti indriyANyAtmaliGgAni imau puSpadantau jagatyatra ihedamiti saMbandhaH ihaiva paripAkameti uktaM yathAkSarapadaM uta jIyate kathaMcit utkSepAsaMgavikSepA uttrAsayanti puruSaM utpattereva nityatvaM utpannotpAdyasaMdehAH utpAdavigamadhrauvya utsAhazauNDIryavidhAna udadhAviva sarva uddhRtavAgmiyazasA upadhAnavidhizcitra ekacitte 'pi vA ekapakSahatA buddhiH ekamapi sarvaparyaya ekamUrtiH parINAmaH ekasmin pratyaye 12-11 13-20 8-22 14-23 8-13 16-13 1-20 4-28 18-16 19-5 9-23 9-25 9-24 15-21 13-31 21-19 19-25 7-28 20-30 14-21 14-12 13-6 18-12 7-11 8-16 18-18 2-6 10-12 18-5 20-1 5-21 4-15 7-17 10-19 15-31 12-16 8-26 17-13 10-10 9-11 7-5 For Personal & Private Use Only

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ekaviMzati -- dvAtriMzikA - zlokAnukramaNikA ekAntanirguNa bhavantaM ekAnvayottaragatiH ekAyanazatAtmAnaM ekAM dizaM vrajati yad ekendriyANAmavyakteH ekeyaM vasudhA bahUni etadbho bRhaducyate evamAtmAdisaMyogena aikyAdakartA puruSaH otaprotAH pazavo kathaM na loke na kartA na karmaphalabhuk kartRprayojanApekSaH karmajaH pratyayo nAma karmAzravavipAkArthaM kalivyAlavahnigraha kalpakalpamato dravya cihnaM hiMsAdi kimatra zuddhaM zliSTaM kimatrAhaM kimahaM kiM garjitena ripuSu kiMcit kathaMciditi kiMcit sAmAnyavaizeSyAt fie cit sunItamapi ki parIkSyaM kRtArthasya kiM marma nAma ripuSu kurvanna mAramupayAti kulizena sahasralocanaH kuhetutarkoparata kRtaM ca yatkicidapi kRtyeSu nAdaraviSakta 2-23 7-23 9-4 11-3 16-17 11-12 11-5 14-28 13-8 9-14 6-14 2-25 18-6 16-15 17-29 21-25 17-12 17-10 13-28 10-3 7-29 7-9 12-12 7-30 kRtvA navaM suravadhU kRpAkRza ivoktavAn kRpAM vahantaH kRpaNeSu ko nAmaiSa karoti kramopagatamapyapAsya kriyA bhavati kasyacit kriyAvatorvA tulyaM ca kriyAM ca saMjJAnaviyoga krIDanakamIzvarANAM krUrakliSTavitarkAtmA krodhajihmapariSvaGga kva ca tattvAbhinivezaH kvacitkicitkathaMcicca kvacinniyatipakSapAta kSamaiva puruSaM ruSaMzca kSayavRddhiH kaSAyANAM kSayo nAprazamasyAsti kSudrAdyanayo vRtta gaNDeSveva samApyate gatimAnatha cAkriyaH gandhadvipo madhukarAniva gambhIramambhonidhinA guNapracayasaMskAra guNo nAma dravyaM guNopamAnaM na tavAtra guNadAsInyamanyonyaM gurulAghavasaMdigdha 12-32 7-26 2-24 4-3 guhAdhyakSAH siMhAH granthAbhicAranipuNe 1-3 6-21 grAmAntaropagatayoH 7-16 ghRNAnukampApAruSyaM For Personal & Private Use Only 243 2-3 3-31 1-7 11-25 11-27 3- 26 14-14 1-29 8-4 10-25 17-14 8-2 12-27 3-8 3-14 17-7 17-15 13-25 11-26 4-26 11-11 5-3 20-18 11-28 5-4 13-7 20-10 11-13 7-22 8-1 10- 18

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244 cakSurdarzana vijJAnaM cakSurvatpuruSo bhoktA cakSurvadviSayAkhyAti cakSUrUpAdisaMskAra candrAMzavaH kamalagarbha carasthiramahatsUkSma carAcaravizeSitaM cATuprItena muktA cittavadrUpakAryasya citra kimatra yadi caitanyabuddhaghovicchedaH caitanyamapi naH sattvaH chidA no bhidA no jagatyanunayanyayA jagatsaMbhavasthemavidhvaMsa jagatsthitivazAdAyuH jagaddhitamanorathAH jagannAvasthaM yugapat jaghanyamadhyottamabuddhayo jananaM ca yathA mahad jano 'yamanyaH karuNAtmakaiH jano 'yamanyasya mRtaH janmakarmavizeSebhyaH jAtipratyayasAmAnya jAtiliGgaparINAma jAne yathAsmadvidha jinopadeza diGmAtra jugupsAbhayAjJAna jJAnadarzanacAritryANi jJAnaprasAdau vairAgya jJAnamavyabhicAraM cet 19-8 13-32 10-30 15-9 2-28 10-26 3-25 11-6 15-10 2-8 20-16 16-19 21-16 3-4 21-11 10-31 3-6 1-32 6-22 4-31 1-8 6-5 10-5 20-20 10-13 5-2 10-34 21-3 19-1 13-23 16-16 ekaviMzati-dvAtriMzikA - zlokAnukramaNikA jJAnAcAravizeSAbhyAM jJAnAtkRtsneSTadharmAtma jJAnaM dehAdiviSayaM jJeyaH parasiddhAntaH tatkSIyamANaM kSINaM tu tadabhAvAtpratijJAdi tapaH saMyamaH nRtaM tapobhirekAntazarIra tamasazca na kevalasya tamevAzvatthamRSayaH tasyaivaitA razmayaH tAnupetya vitaNDAsti tAvadvakamugdhamukhaH tAvadvitarka racanA tiryag vilokayati tiSThantu tAvadatisUkSma tulyaprakopopazamAH tulyaprasaMgI nAnAtve tulyasAmAdyupAyAsu tulyAtulyaphalaM karma tenaivaitadvitataM brahma trayaH pRthivyAmavipanna trikAlatriloka trizakti tvakcakSurgrahaNaM dravyaM tvacchAsanAdhigamamUDha tvadbhASitAnyavinaya tvameva paramAstikaH tvameva loke'dya manuSya dagdhendhanaH punarupaiti dayAsUnRtAsteya darpaNasthamiva prajJA For Personal & Private Use Only 20-26 20-28 19-2 8-19 10-29 12-26 21-18 1-23 4-21 9-16 9-15 12-17 8-3 2-11 7-31 2-15 18-3 16-20 12-29 17-17 9-18 6-19 21-13 14-10 2-14 2-12 3-21 6-17 2-18 21-30 15-22

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245 7-1 1-26 3-24 3-15 3-10 1-4 3-22 6-29 2-21 ekaviMzati-dvAtriMzikA-zlokAnukramaNikA dikpAlabhuktyA vasudhAM 5.9 dharmArthakIrtyadhikRtAnyapi durApamAptaM yadacintya 5-22 na karmakartAramatItya duruktamasyaitadahaM 6-27 na karmaphalagauravAt duruktAni nivartante 12-5 na kazcana karoti nApi durbhAtamunnayati sUktaM 7-10 na kazcidapi jAyate duHkhamahaMkAraprabhavaM 8-18 na kAvyazakterna duHkhArditeSu na ca 2-2 na kiMcidupalakSyate dRSTAntadUSaNA mohaH 12-20 na khalvidaM sarvamacintya dRSTAntazravikarlokaH 20-27 na gamyate ki prakRtaM dRSTvA guravaH svayamapi na gauravAkrAntamatiH dezakAlanimittAni 17-2 na gaurI na gaGgA dezakAlavizeSAbhyAM 14-15 na grahAH pratibandhAya na grahAH prAtabacAva dezakAlAnvayAcAra 18-1 na ca duHkhamidaM svayaM daityAGganAtilakaniSThura na cAniSTaprayogo naH daivakhAtaM ca vadanaM 12-1 na cAmbhodhirAplAvayet doSapaGktirmatijJAnAt 19-14 na cAsyAgantusaMklezaH doSavyaktiprasaMkhyAna 20-31 na copadezavaiphalyaM doSebhyaH pravrajantyAH 17-16 na copadezo buddheH syAt dravyagauravasaMyoga 14-16 na jAtu narakaM naraH dravyaparyAyasaMkalpa na tiryagjvalatyeva dravyamAdhArasAmarthyAt 14-2 na duHkhakAraNaM karma dravyasattvAdinAnAtvaM 20-11 na duHkhasukhakalpanA dravyAdInyakSatArthasya 14-26 na duHkhena virudhyete dvitIyapakSapratighAH 12-7 na dRSTAntAkRtAzakteH dvIpavelodadhivyAsa 20-25 na doSadarzanAcchuddhaM dveSodvegaphalaM duHkhaM 17-21 na dharmAthI viziSyate dharmavadviSaye 'nyo 15-19 na nAma tattvamevaitat dharmAdaSTAGgatA buddheH 16-12 na nAma dRDhameveti dharmAdharmAtmakatve tu 16-2 na pakSI na siMho vRSaH dharmAdharmezvarA loka 14-1 na paro 'sti na cAparaH / dharmAdhamauM tadAnyonya 16-4 na pUrvA na parA koTI 6-28 21-10 13-21 4-24 15-24 21-20 15-27 15-26 16-25 3-27 21-21 17-22 3-20 17-1 10-21 17-31 16-32 12-28 21-9 4-25 15-20 For Personal & Private Use Only

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246 17-20 3-29 na mamatvAdahaMkAraH na mahatyaNutA na ca na mAnasaM karma na na mithyAdarzanAtpApaM na mohamativRtya bandhaH na yathArthaparijJAnAd nayaprasaMgAparimeya na yogA na rogA na yo bAhyasattvena na rAganirbhartsanayantra na vA duHkhagarbhe na na vidhiH pratiSedho vA na vismayastAvadayaM na vedmi kathamapyayaM nazyanti viSayAkhyAte na zabdo na rUpaM na zUlaM na cApaM na sadaHsu vadannazikSitaH na sAmagrIsvabhAvo 'yaM na sAmAnyavizeSAbhyAM na siddhAntAbhyupagamAt na saMsaratyataH kazcit nAtikRcchratapaHsaktA nAtiprasaGgo ghaTavat nAtha tvayA dezita nAdityagarvajamahaH nAnAkalpaM pazyataH nAnAzAstrapragamamahatI nAnyonyamanavarteta nAyaM brahmA na kapardI nArthAn vivitsasi na ekaviMzati- dvAtriMzikA-zlokAnukramaNikA 17-19 nAvaimi kiM vadasi kasya 7-8 4-19 nAsmin jAte brahmaNi 9-29 1-27 nAhamasmItyabhAvo vA nAhamasmItyasadbhAve 10-11 nAhaMkRtasya nirvANaM 15-1 20-5 nityAnantaramavyakti nidAnAbhyAsasAphalyaM 17-30 21-17 nimittamantarAyattaM 19-18 21-4. nimittezvarakartAraH 20-13 1-24 niravagrahamuktamAnasaH 4-4 21-27 nirindriyazcakSuSA vetti 9-8 10-20 niruktArthopacArAbhyAM 14-18 nirgranthasaMyatArAgA 19-23 11-18 nirmUlocchinnamUlA 11-14 nirvANaM sarvadharmANAM 15-16 21-15 nizcitaM mohavedye vA 21-8 niSpattirudayAcchaktiH 19-7 4-7 niSekAdijarApAka 10-16 15-23 nisarganityakSaNikArtha 1-21 12-6 nendhanAnantyato vahniH 19-30 12-18 nehArambhaNacAro 'sti 10-28 16-18 nainaM matvA zocate 9-30 18-31 noktAbhyAM saha nArambhAt / 16-8 14-31 paTahadhvanivallokaH 15-25 5-25 paraprazaMsAsvakSepo 18-13 2-27 parasparavilakSaNAzca 9-32 parasparasamutthAnAM 5-31 parasparaspRSTagatiH 19-11 17-9 parasparAkSepavilupta 1-5 parasparAnvarthitayA tu 2-30 parasparaM kSudrajanaH 1-10 6-11 For Personal & Private Use Only

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ekaviMzati-dvAtriMzikA-zlokAnukramaNikA 247 paricitanayaH sphItArthaH 7-32 pratimAbhigrahAstIvAH 17-26 paricintya jagatstavAzrayA 4-1 pratIcchataste surapasya 5-15 pariNAmaphalaM karma 19-20 pratItya pratisaMkhyAya 19-31 parinigrahAdhyavasitaH 8-25 pratyakSaviSayA khyAtiH 14-5 parivRddhimupaiti yadyathA 4-13 pradIpadhyAnavaddhayAnaM 10-33 parIkSituM jAtu guNaugha 6-10 prapaJcAdapi dIrgha vA 14-13 pare 'dya jAtasya kilAdya 6-18 prapaJcitakSullaka pApaM na vAJchati janaH 2-19 pramANAnyanuvartante 20-4 pipAsAbhyudayaH sarvaH 10-6 prayogavizrasAkarma 19-24 pipAsA viSayotsedhaH 18-20 pravartitavyameveti 16-11 pItAmRteSvapi mahendra 2-4 pravRttyantarikAvyAja 16-27 puNyameva nibadhnanti 17-25 pravRttyapanayakSataM 3-7 puNyaM sukhAtmakaM janma 17-23 prasAdayati nimnagAH 11-17 punaruktamasaMbaddhAt 12-24 prasiddhaprAtibhAsyeti 20-32 punaruktavadAyojyaM 12-25 prasiddhazabdArthagatiH 12-4 purAtanairyA niyatA 6-2 prasUtAnAM vRddhiH 11-20 purAtanairyAni vitarka 6-20 prAktAvadIzvaramanaH 7-3 purAnaGgakAlAri 21-6 prAgeva sAdhananyAsaH 18-19 puruSavacanodyatamukhaiH 8-24 prANAdAkaruNagrAma 13-12 puruSasya na kevalodayaH 4-22 prANAyAmAdisAmarthyAt 14-29 puruSArthapravRttInAM prANAyAmo vapuzcitra 10-24 pUrva svapakSaracanA 7-7 prArthanApratighAtAbhyAM 19-17 pRthak sahAvinirbhAgaH 20-29 prAznikacATupraNataH 8-14 pRthaG na cayanAdayaH 3-13 prAznikezvarasaumukhyaM 12-31 pRthaG na bhavaheturasti 3-11 prItyarthA viSayA jAtiH 17-24 pRthivyAdIni khAntAni 14-7 balasAdhyamalaM na 4-10 pRthivyA nAvarudhyeta bahuprakArAH sthitayaH prakAzamanasozcakSuH 19-10 bAhyamAyatanaM nAtmA 15-13 prakAzavadaniSTaM syAt 19-26 bAhyAdhyAtmazuciH saumyaH 18-2 pragadvattAntagahanAta 12-3 buddhiboddhA bodhanIyaH 9-27 pratijJA nirNayo hetuH 12-9 buddhayApohRtamaH sattvaM 19-28 For Personal & Private Use Only

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248 bauddhamadhruvamadravya brahmAdyaSTavidhaM daivaM bhaGgurazravaNAdyartha bhayameva yadA na bhayaM saMbodhanaM liGgaM bhavabIjamanantamujjhitaM bhavamUlaharAmazaknuvan bhavaH pramAdacintAdi bhAvAbhAvo niHsvatattvaH bhIroH satastava kathaM bhUtapratyekasaMyoga bhUyiSThamunnadati yasya bheSajopanayazcitraH manaso 'paiti viSayAn manuSyavRttAni manuSya manaH somaH savitA mando 'pyahAryavacanaH mamatvAbhigamAtsattvaH mamAhamiti caiSa mamedamahamasyeti mamedamiti raktasya mayA tAvadvidhinA mayedamabhyUhitamityadoSa mahAbrahmayonimahA mahAbhUtocchyo rUpaM mahArcirdhanezo mahIpAlo 'sIti mAM pratyasau na manuja mithyAdRSTerabhinnAyAH mukhaM jagaddharmaviviktatA mugdhonmukhAkSANyupadiSTa ekaviMzati-dvAtriMzikA-zlokAnukramaNikA 20-12 mUrkhavrajeSvanumati 7-12 13-19 ___moho 'hamasmItyAbandhaH 10-4 16-14 ya eva ratihetavaH 3-18 ya eSa SaDjIva 1-13 13-29 yatpravRttyopamardaina 16-5 4-29 yatprApnoti yazastava 11-16 yat saMskRtamanityaM 15-18 10-8 yathAgadaparijJAnaM 17-27 9-6. yathA duHkhAdinirayaH 16-23 . 2-26 yathA dharma yastu 20-19 yathA nirdizya saMyogAt 18-10 7-15 / / yathA padArthavijJAnaM 14-27 18-8 yathApare lokamukha 5-27 17-18 yathAprakArA yAvantaH 20-7 yathA bahistathAdhyAtma 19-6 9-21 yathA bhavAMste 'pi kila 5-28 7-27 yathA mamAptasya vinizcitaM 6-24 15-5 yathArthaM vA syAt saMbandhaH 10-14 3-19 yathaiva dRSTaM tapasA 6-13 18-23 yadagnisAdhyaM na tat 6-12 18-24 yadanAsevitaM yasya 18-29 yadazikSitapaNDito 6-25 yadAjJA tripadyeva mAnyA 21-14 21-32 yadA na kopAdiviyukta 1-28 15-7 yadA na zaknoti vigRhya 21-31 yadA na saMsAravikAra 1-16 11-22 yadi nAma jigISayApi 4-14 yadi yena sukhena 4-11 17-8 yadi vA kuzaloccalaM yadi vijayate kathaMcit 8-15 yadutsRSTamayatnena 2-9 4-2 1-22 5-11 18-30 For Personal & Private Use Only

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249 6-8 14-8 20-9 4-8 15-28 9-13 9-26 21-7 8-23 12-19 9-31 18-17 15-8 3-16 1-25 5-24 ekaviMzati-dvAtriMzikA-zlokAnukramaNikA yadeva kiMcidviSama vAyvantAnAM na rUpAdi yadeva cakSuSo rUpaM 19-4 vikalpaprabhavaM janma yadyakalahAbhijAtaM 8-8 vitathaM kRpaNaH sugauravAt yadyajJAnakriye syAtAM 18-22 vittacAravazAt saMgaH yazcAmbudodaraniraGkuza 2-29 vidyAvidye yatra no yastu kevalavAcAdau 13-30 vidvAnajJazcetano yasmAtparaM nAparamasti vidhibrahmalokeza yAtrAmAtrAsano 'bhIkSNaM 18-11 vinayamadhurokti yAvadudvejate duHkhAt 18-32 vinirNayAnna saMdehaH yAvadrajastamovRtti 13-24 vinizcayaM naiti yathA yena doSA nirudhyante 20-6 vinItairbhAvavijJAna yereva hetubhiranizcaya 2-22 viparyAsAtmakaM moha raviH payododararuddha viyojayati cAsubhiH rAgAtmanAM kopaparAjitAnAM 5-29 virAgahetuprabhavaM rUpAdimAnaM dravyaM ca 20-21 vilakSaNAnAmavilakSaNA rUpAdInAM svajAtIyAH 14-9 vizvaprAyaM pRthivyAdi lakSyalakSaNayorevaM 20-15 viSayendriyabuddhInAM lAghavakhyAtisaukhyAni 13-4 viSNorbojamambhojagarbhaH lokadharmo 'bhyanujJAtaH 12-10 vihAyAzravaM saMvaraM lokaprasiddhamatayaH 7-13 vIrottaraM paramazakyaM vacanairvivadanti vAdinaH 4-16 vRkSAdyAlokavat kRtsnaM vadanti yAneva vRthA nRpaitRmadaH vandyAbhimAnaM kRtavAn 5-18 vaiyarthyAtiprasaMgAbhyAM vapuryantrajitA doSAH 18-9 vairAgyakAhalamukhA vapuSo na bahirmanaHkriyA 4-23 vairAgyAt kAraNagrAma vapuHsvabhAvasthamarakta 1-14 vaiSamyamAtrAtmahataH vAkcikitsitamAnAdhva 20-3 vyabhicArAt paraM nAsti vAkyAdAnaM gatAnanda 13-11 vyaktaM niraJjanamasaMskRta vAdakathAM na kSamate 8-17 vyayo 'pi punarudbhave vAdAspadaM prativacazca vyalokapathanAyakaH vAdyambuzevAlakaNAzino vyomAvakAzo nAnyeSAM 16-7 17-32 9-22 21-28 7-18 19-16 19-12 2-16 13-22 13-9 12-13 2-1 3-23 16-29 For Personal & Private Use Only

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250 ekaviMzati-dvAtriMzikA-zlokAnukramaNikA 13-3 19-29 15-11 2-17 20-22 13-26 21-1 2-13 vratAbhyupagamaH zuddhaH 17-5 zatAdhvarAdyA lava 1-31 zateSvekaH zUro yadi 11-23 zabdAtItaH kathyate zabdAdayaH kSaNasamudbhava 2-31 zabdAdiSu yathA loka 10-17 zabdAdyA lokasAmarthya 13-10 zayAnamatijAgarUka 3-28 zarIramanasostulyA 18-7. zarIravibhutA tulya 20-17 zarIre dhRtisaMzleSa 13-13 zarIrendriyaniSpattI zAstrotthitAn paribhavaH 7-24 / zivAzivavyAhRtaniSThurAyAM 5-17 zivo 'thAdi saMkhyo 'tha 21-2 ziSyeSu vAkyakhanayaH 7-19 zucau niSkaNTake deze 10-23 zuddhAbhisaMdhiryaH kazcit 14-25 zubhadhyAnanIrairurIkRtya 21-29 zeSavRttAzayavazAt 13-27 zraddhAvAn viditApAyaH 10-22 zrIrAzriteSu vinayA 11-2 zrotrAdivRttiH pratyakSam 13-5 zrotrAdInAM manovRttiH 13-14 sa evAyaM nibhatA yena 9-12 sa evaitadbhuvanaM sRjati 9-3 sa evaitadvizvaM sa gIyate vIyate 9-17 sati cakSuSi tatprayojanaM 4-30 satkAralAbhaparipaGkti 2-20 satyaM guNeSu puruSasya 11-4 sattvAdisAmyaM prakRtiH sattvocchedabhayaM tulya sattvopacArau vyucchintau sattvopaghAtaniranugraha sadasatsadasanneti sadAcArapravRttasya sadA yogasAtmyAt saddharmabIjavapanAnagha sannityakartRnAnAtva samagravikalAdeza samagraviSayaM jJAnaM samantasarvAkSaguNaM samavijJAnayostadvat samAnadharmopahitaM samAnapuruSasya tAvad samAnAbhijaneSveva samutpattividhvaMsa samRddhapatrA api samaM saMzayyate yatra sarvajJaviSayasaMsthAn sarvadvArA nibhRtamRtyu sarvapakSakaNaistulyaM sarvaprapaJcoparataH sarvAtmakaM sarvagataM sarvArthAnantaracaraM sarvAvatAraH suradaitya sarve 'pyekamukhA guNA sAdhayati pakSameko sAdhyAdate na vijayaH sA naH kathA bhavitrI sAmAnyaM sarvasattvAnAm 20-24 19-15 1-2 15-30 6-30 11-1 16-26 21-12 1-12 12-8 8-21 12-30 10-32 9-28 19-3 9-2 5-20 11-15 7-2 8-12 20-8 For Personal & Private Use Only

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ekaviMzati - dvAtriMzikA - zlokAnukramaNikA siddhirohitaniSpattiH siddhayantaraM na mahataH sukhaduHkharasairbhedyaM sukhaduHkha vivekasAdhanaM sudUramapi te gatvA sunizcitaM naH paratantra suparvaducintAmaNi surAdikrama ekeSAM surAsurairvismRta suvratAni yamaM vRttaM setarairyugapatkSiptaM senAvanavadekAnta sRSTvA sRSTvA svayameva saumya prabhuda vipakSa saMkIrNa daityamara saMkhyAdibhedAdanyatvaM saMjJAsAmAnyaparyAya saMprabuddheSuvijJAna saMbandhAdvaddhayapekSazca saMmohAtsmaraNAttattva saMyogajatvAtkAryasya saMzayapratidRSTAnta saMzayaprazna sAmAnya saMsAre sati nirvANaM saMskAreNa tadApekSyam 13-15 7-20 18-27 4-20 16-10 1-30 21-24 16-28 5-13 17-3 14-11 15-4 9-7 7-4 5- 14 skandhaprakAraM pazyantaH stavamahamabhidhAtuM sthAne janasya paravAdiSu sparzanAdimano 'ntAni sparzekaviSayatvAdiH stava eva bhavaH pravartate svapakSa eva pratibaddha svaparAnugrahadvAra svabhAvaniyatastvayA svabhAvo 'rtho 'ntarA svayameva manuSyavRttayaH svayaMprabhUtairnidhibhiH svayaMbhuvaM bhUtasahasra svazarIramano 'vasthAH svahitAyaivottheyaM kaH 15-3 svAsthyAtpadatrayAvRttya 16-31 sthityantamanyavaiphalyAt 14-22 hitayuktamanorathoSpi 14-17 hiMsAdivatkaSAyebhyo 15-15 hiMsAvidyAbhicArArthaH 14-6 12-14 14-32 15-17 14-3 hInAnAM mohabhUyastvAt hRSIkeza viSNo jagannAtha hetupratyayavaicitryAt hetuvidasau na zabda: For Personal & Private Use Only 251 15-12 4-32 2-7 16-21 16-22 4-27 1-17 13-2 3-12 20.14 4-17 5-8 1-1 10-2 8-20 18-14 19-22 4-5 17-11 16-24 18-4 21-5 15-14 8-11

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sammaisutta-gAthAnukramaNikA 3-39 2-13 1-47 3-55 1-33 1-36 2-12 3-31 2-4 2-14 2-5 2-34 1-37 2-39 1-39 1-27 3-37 aNu duaNuehi dave aNNAyaM pAsaMto aNNoNNANugayANaM asthi aviNAsadhammI atthi tti NivviyappaM atyaMtarabhUehi ya addiDhe aNNAyaM aha deso sabbhAve aha puNa putvapautto AiTTho 'sabbhAve iharA samUhasiddho uppajjamANakAlaM uppajjati viyaMti uppAo duvigappo ee puNa saMgahao egadaviyammi je egasamayammi egaegaMtaNivvisesaM egaMtA 'sanbhUyaM eyaMtapakkhavAo evaM ege AyA evaM jiNapaNNatte evaM jIvaddavvaM evaM sattaviyappo evaM sesidiyadaMsammi kamma jogaNimittaM kAyamaNavayaNakiriyAkAlo sahAva NiyaI kuMbho Na jIvadaviyaM kei bhaNaMti jaiyA kevalaNANamaNaMtaM kevalaNANAvaraNakevalaNANaM sAI kovaM uppAyato gaiparigayaM gaI guNaNivvattiyasaNNA guNasaddamaMtareNAvi cakkhuacakkhuavahicaraNa-karaNappahANA jai oggahamettaM dasaNaM jai savvaM sAyAraM jaha ee taha aNNe jaha koi sadvivariso jaha jaha bahussuo sammao jaha NegalakkhaNaguNA jaha daviyamappiyaM jaha dasasu dasaguNammi jaha puNa te ceva maNI jaha saMbaMdhavisiTTo jAikularUvalakSaNajAvaiyA vayaNapahA jIvo aNAiNihaNo jIvo aNAiNihaNo jIva jujjai saMbaMdhavasA jeNa maNovisayagayANa jeNa viNA logassa vi 3-7 3-29 3-37 3-14 2-20 3-67 2-23 2-10 1-15 2-40 3-32 1-13 1-31 3-41 3-2 wwm ~ 3-59 1-49 2-32 2-41 1-41 2-24 1-19 3-42 3-53 1-22 1-42 3-15 1-24 3-18 1-45 3-47 2-37 2-42 3-21 2-19 For Personal & Private Use Only

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253 1-53 2-35 3-50 1-25 3-35 1-3 3-51 1-46 1-9 2-2 sammaisutta-gAthAnukramaNikA je vayaNijjaviyappA je saMghayaNAIyA je saMtavAyadose jo AkuMcaNakAlo jo puNa samAsao cciya jo heuvAyapakkhammi jaM appuTThA bhAvA jaM appuTe bhAve jaM kAvilaM darisaNaM jaM ca puNa arahayA jaM paccakkhaggahaNaM jaMpati atthi samaye jaM sAmaNNaggahaNaM Natthi Na Nicco Na kuNai Natthi puDhavIvisiTTho Na ya taio asthi Na ya davaTThiyapakkhe Na ya bAhirao bhAvo Na ya hoi jovvaNattho Na vi atthi aNNavAdo Na hu sAsaNabhattINANaM appuDhe avisae NANaM kiriyArahiyaM NAmaM ThavaNA davie NiyameNa saddahato NiyayavayaNijjasaccA tamhA aNNo jIvo tamhA ahigayasutteNa tamhA cauvibhAgo tamhA savve vi NayA taha NiyayavAyasuviNi 1-30 3-45 2-29 2-30 3-48 3-11 2-28 3-13 2-1 3-54 3-52 1-14 1-17 1-50 1-44 3-26 taha savve NayavAyA tiNNi vi uppAyAI titthayaravayaNa te u bhayaNovaNIA tehiM aiyANAgayadavaDhio tti tamhA davaDhio vi hoUNa davaTThiyaNaya davaTThiyavattavvaM avatthu davvaTThiyavattavvaM savvaM davvaTThiyavattavvaM sAmaNNaM davaTThiyassa AyA davvaTThiyassa jo ceva davvatthaMtarabhUyA davvassa ThiI jammadavvaM khettaM kAlaM davvaM jahA pariNayaM davvaMtarasaMjogAhiM davvaM pajjavaviuyaM duviho dhammAvAo dUre tA aNNattaM . do uNa NayA bhagavayA dohi vi Naehi NI dasaNaNANAvaraNakkhae dasaNapuvvaM NANaM dasaNamoggahamettaM paccuppaNNammi vi paccuppaNNaM bhAvaM pajjavaNayavokkaMtaM pajjavaNissAmaNNaM paDipuNNajovvaNaguNo 1-4 1-10 1-29 3-57 1-51 1-52 3-24 3-23 3-60 3-4 3-38 1-12 3-43 3-9 3-10 3-49 2-25 3-68 2-9 2-22 2-21 3-6 3-28 1-28 2-38 3-65 2-17 1-21 1-23 / / 1-7 1-43 For Personal & Private Use Only

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254 1-34 1-38 1-16 paNNavaNijjA bhAvA parapajjavehi asarisa paravattavvayapakkhA parigamaNaM pajjAo parisuddho NayavAo parisuddhaM sAgAraM pADekkaNayapahagayaM piuputtaNattubhavvayapuri sajjAyaM tu paDupurisammi purisasaddo bahuyANa egasadde baMdhammi apUrate bhaNNai khINAvaraNe bhaNNai jaha cauNANI bhaNNai visamapariNayaM bhaNNai saMbaMdhavasA bhaI micchAdasaNabhayaNA vi hu bhaiyavvA bhavio sammaiMsaNamaisuyaNANaNimitto maNapajjavaNANato maNapajjavaNANaM dasaNaM mUlaNimeNaM pajjava rUvarasagaMdhaphAsA rUvAipajjavA je 2-16 3-5 2-18 3-12 3-46 2-11 3-61 3-17 1.54 1-32 3-40 1-20 2-6 2-15 3-22 3-20 3-70 3-27 3-44 2-27 sammaisutta-gAthAnukramaNikA loiyaparicchayasuho 1-26 vigamassa vi esa 3-34 vaMjaNapajjAyassa u samayaparamattha 1-2 sammaiMsaNamiNamo sammaNNANe NiyameNa 2-33 sabbhAvAsabbhAve 1-40 sambhAve AiTTho saviyappaNiviyappaM 1-35 savaNayasamUhammi sAI apajjavasiyaM 2-31 sAbhAvio vi samudayasAmaNNammi viseso 3-1 sAhammau vva atthaM 3-56 siddhattaNeNa ya puNo 2-36 siddhaM siddhatthANaM sIsamaIvipphAraNa 3-25 suttammi ceva sAIa 2-7 suttaM atthaNimeNaM 3-64 suhadukkhasaMpaogo 1-18 saMkhejjamasaMkhejja 2-43 saMtammi kevale saNammi 2-8 heuvisaovaNIaM 3-58 hojjAhi duguNamahuraM 3-19 3-33 2-3 2-26 3-8 1-48 For Personal & Private Use Only

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VARIOUS READINGS FOR THE DVATRIMSIKAS Shriman AMRITALALAJI DOSHI sent me a bunch of sheets containing Various Readings for the Dvatrimsikas received by him from Muni Shri JAMBUVIJAYAJI. On an enquiry all that Muniji could say was that these readings were taken down from a Ms. in the Bhandarkar O. R. Institute, Poona, obviously in comparison with the text of the Bhavanagar edition of the Dvatrimsikas. I studied these readings in comparison with our text already printed by that time; and those which were found apparently useful are selected and given below with minor corrections here and there. It was felt necessary, however, to ascertain the Ms. from which these readings have been taken. According to the Jinaratnakosa (H. D. VELANKAR, Poona 1944), two Mss. are recorded: i) Buh. IV, No. 54 and ii) Kath. No. 1189. In this connection, the Curator, Mss. Library, Bhandarkar O.R.Institute, writes to me thus in reply to my query: "Buh. IV, No. 54 and Kath. 1189 refer to two Manuscripts of Siddhasena Divakara's Dvatrimsika. We have in our collection a Ms. No. 1189 of 1891-95 which is entitled Dvatrimsikavimsati by Siddhasena Divakara. The other Ms. of this work No. 54 of 1873-74 has been lost while in charge of the Government in 1912, that is, before the library was transferred to this Institute in 1917." This indicated that the Institute, at present, has only one Ms., No. 1189 of 1891-95. I have checked the readings given below from this Ms. which may be described as below. This is a paper Ms., measuring 12 and 1/2 by 5 and 3/4 inches. It contains 27 folios; each page has 11 lines; and each line has about 48 letters. On the first and last pages of the Ms., it is written in a hand (in Nagari), different from the one in the Ms.: battIsabattIsI / karttA siddhasenadivAkara, in two lines. The hand-writing of the Ms. is neat and uniform. But it is obvious that the copyist was not able to read the adarsa correctly. The Ms. from which he copied must have been pretty old: the letters could not be easily read by him; and perhaps some letters were broken For Personal & Private Use Only

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256 Various Readings for the Dvatrimsikas here and there with the result that the copyist has left some gaps now and then. Such gaps increase more at the close of the Ms. It is written throughout in black ink. The marginal lines are in red ink. The colophons mention the name of the section, with its serial number, some time with the word samapta: these, though written in black ink, are covered with red chalk. The 19th Dvatrimsika has a concluding remark thus: rugata tefha FATT [FEAT] TUFT ofa: 1 The total number of Dvatrimsikas in this Ms. is 20 only. The last one is thus concluded: afogatarfafrofit fazifaahti. The copyist's colophon, in red ink, runs thus: zrImaMgalamAhezvarIsuprasannostu // zakAbda: 1806 tAraNanAmAbde mArgazIrSakRSNadazamyAM bhRgau puNyapattanasamIpe DekkanakaoNlajavidyAlaye mAdhavItyupanAmnA hariharAtmajasadAzivazarmaNA lekhakeNa idaM pustakaM likhitamasti / / graMthasaMkhyA // 6 // 840 // This means that this is a copy made at the Deccan College itself in Saka 1806, i.e., 1884. It is not known from what Ms. this is copied. For Personal & Private Use Only

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ekaviMzati- dvAtriMzikA - pAThAntaram [1] 7b kRpArthakauzalaM 8a svanuSThitakleza 9a prapaJcitaH kSullaka 14b vinizcayaM tvayi.... dasau nu mAnuSaH 15b paravAdipArthivaH 21a zarIridarzinaH 25b nAsti tattvadanyataH 29a nibodhasaMpadaM 2a vyavasthitistabaiva....setsyasi 8b vinizcitApAdya ....na pacyate 11a parasparAnvarthitayAtisAdhubhiH 18a kilAsya yuktima[mAn] 23b sa eva mRgyaH 26a kathaMsvidetat [2] 2b prArthitArthamukhiSUpanata 100 mohavinayAya 14b paruSamapyabudhatvameva 16b svamapyanadhikahRdaya .... 16d visvAdayantyupanatAn 19b pathapratItaH 29a yazcAmbujodara 30b na jJAnavAnasi 318 tayoraparokSamApsu 32b mIzastave 48 svabhadracarite 6d kurute sadaH syAt 7d sa vahati 8c naikapanthAH 9a kiMsvitkathaMsviditi 100 sUktamapAkSipAtaiH 108 yAnti kathAntarANi 11b janAvaraNarvacobhiH 12a vrajeSvanumatapratibhAvikArA 13a zruta[ti]gUDhavAdaH 130 saMkathAbhimAna 140 svasthabhruvA 150 bhUyiSThamunnudati 150 muSitapratibhAH 15d vAkyamavatArya 19b na ca vAdadoSAH 19d ca natAsti bhUyaH 21d prahAravidhurA ripavaH 23d patidviSatsu 16b hato virucyate 31d nirvizaGka mayaiva For Personal & Private Use Only

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258 ekaviMzati-dvAtriMzikA - pAThAntaram 25d taccedavAptumarati 28a paraniSThurAkSaH 300 dunayavidvineyaM 318 dRSTayA hataH [8] 21a viSayasUtsnA (viSayasUkSmAn) 22b prItyutsavamuttamaM 23a madhurokti nirgama 25a upayAti yadvAdI 250 vairAgye na cireNa 26b yukta iti puMsaH [9] 5a sarvadvArANi bhUtA 7a bhUtaso patizca 8a vaiti zabdAn 9a jJAyate jJAnavadbhiH 10b kalpayante 18b magnA mananAmAnanAmAna.... viveSTyante (viceSTyante) 21b nAbhirambhodayAnaM 18d sAyakakSamamuraH 19d yathAvatsa laghu.... hArasakhyaM 20a niHsaMzayaphalA 21d degstvabhUddezapaTu [12] 30 prahato giraH 9b hetuM dRSTAntaM buddhayakAraNaM 170 nAnupetya 21a dharmavikalpataH [13] 8a kaLadhiSThAna 100 zabdAdyAlokasAmarthya 12a prANAdAkaraNagrAmavRttijIvana 13a saMzleSapakti 18a tadbhavAcitaM 25b samyagdarzanApAyi [14] 3b kAryavirodhe syA 5b tulyaM cetyanumAnaM 14a saMviyogAvipakSinau 170 kAryAzcAnyasya 18b heturgRhNantyamI 30b jagadvidhiH [15] 2b dharmadezanA 3b mAtrAmataH pumAn 9b vijJAnamiva jAtInAM 11b cApratiSThatvAdetadeva [10 13a dRSTA parikSiNvanyacetasaH 26b yAyAjjitaM jitaM [11] 4d zrutisukhAni 8a kIrtirinduprabhAbhAt For Personal & Private Use Only

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259 ekaviMzati - dvAtriMzikA - pAThAntaram 141 tAnevamatibhaktayaH 28a smRtirvA na virudhyate [16] 6na dRSTAntAt kRtAzakteH 9a nAvarudhyete (rudhyante) 13b asaMstu hetudhImAnaM kati 18b mithyAvAdasukho janaH 22b arUpAdanabhivyaktavedAH 24b pratibaddhastvayojinaH 26b samamidhyate [17] 1b pratyayAvyabhicAratvAt 14a pariSvaGgo mAna 19b saMkalpAyabhicAratvAt 24a sAtma saMkalpazobhanA 26b vAdazca mithyA [19] 2a vyaktimAtramavagrahaH 11b spRSTagrAhyazrute samyagarthabhAvo. pyogtH||11|| saMghAtabhedo bhayataH pariNAmAcca saMbhavaH / 13a na zAMtirviSayAkhyAna 14b tamaHpracayaniHzeSa 16a lokAkhyAnamanekadhA 16b viziSTa jJAnasaMbhave 17a ceSTante dvIndriyAdayaH 18b karmAyuSkapuraHsaraH 213 phalaM so 'nyaH 30a nendhanAntAnyato vahniH 31c [iti] dveSyazvetapaTasiddhaMsinA [siddhasenA]cAryasya kRtiH| [20] [18] 13a viparItamupekSitaM 13b caivaM vinayo' 17a vigItairbhAva 27a vyaktopanayakAraNaiH 27b pramAdayedupA 28 zastrasadbhAva 30 punareSAM prayatnataH 31a namacchAgavadutsRjet 1a dhrauvye dravya 2a apAyApohato'nyonyadanyato 10b tvAsvadviSTasya 12b zarIrivata 140 niyamo vyabhicArataH 19a bhUtapratyekasaMghAtasAmAnyA 250 dvIpAcalodadhivyAsa 30a AgamAbhyuccayajJAna 30b kRcchya (yaM)vatAni 32b yuktaH parasparAM For Personal & Private Use Only

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zrI - siddhasena - viracita - granthastha - vRttAnAm akArAdi sUcI anuSTubh -- nyA0 - 1 - 32; dvA0 - 10.1 -34, 12.1-32, 13.1 32, 14.1 -32, 15.1-31, 16.1-32, 17.1 -32, 18.1-32, 19.1-31, 20.1 - 32. aparavaktra - dvA0 - 4.32. AryA- dvA0-8.1-36; sammai01.1-54, 2.1-43, 3.1-70. indravajrA -- dvA0-5.16, 5.25. upajAti - dvA0 - 1.1, 1.3, 5.1-5, 5.7-15, 5.17-23, 5.26-30. upendravajrA - dvA0- 1.2, 1.4-31, 5.6, 5.24. puSpitAgrA - dvA0 - 5.32. pRthvI - dvA0 - 2.32, 3.1-31, 11.1, 11.17-18, 11.27. - bhujaMgaprayAtam - dvA0 - 21.1-32. mandAkrAntA - dvA0 - 5.31, 11.9. vasantatilakA - dvA0 - 2.1-31, 7.131, 11.2-4, 11.11. vaMzastha - dvA0 - 6.2-30. viyoginI - dvA0 - 4.1-31, 6.1. zArdUlavikrIDitam - dvA0 - 11.5, 11.12, 11.15-16, 11.25-26, 21.33. 11.21, zikhariNI - dvA0- 1.32, 11.20, 11,22-23, 11.28. zobhA - dvA0 - 11.7, 11.13. sragdharA - dvA0 - 11.6, 11.8, 11.14, 11.19. hariNI - dvA0 - 3.32, 7.32, 11-10, 11.24. NOTE : As to the metre of the Vedavada-dvatrimsika, it imitates the metrical pattern of the Svetasvataropanisad. The syllables in each line vary from 10 to 12: generally it is the pattern of eleven syllables in a line. It is the Tristubh metre with minor variations. In this connection compare also the Vamanasukta. For Personal & Private Use Only

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INDEX (of important technical terms and names from the Nyayavatara and Nayakarnika according to English alphabets) Ajiva 209 anaikantika 16 Anekanta 205-6 antar-vyapti 13 anumana 4 Aradhana-stavana 222 asiddha 16 Asrava 209 Bandha 209 bhava-niksepa 232 dravya-niksepa 232 Dravyarthika 199 dravyastika 237 distanta 12, -abhasa 16 dusana, -abhasa 21 Evambhuta 35, -abhasa 204, -naya 202, 235 Haima-laghu-prakriya 221 hetu 8 hetvabhasa 15 Hiravijaya 215 Jiva 27, 209 Loka-prakasa 220 Moksa 210 Naigama 23, 200, 226, -abhasa 203 Nama-niksepa 232 Naya 195, 212, 224 Naya-karnika 220 Niksepa 231 Nirjara 209 Niscaya 198 paksa 8, 10, -abhasa 14 Paramarthika 22 pararthamana 7 paroksa 3 paryayarthika 199 paryayastika 237 pramana 1 pratyaksa 3, 22 Punyaprakasa-stavana 222 Rju-sutra 24, 201, 230, -abhasa 204 Sabda 6, 25, 202, -abhasa 204, -naya 233 Sadhana 12 Sadhya 8, 10, 12 Sadharmya 12 Samabhirudha 25, 202, -abhasa 204, -naya 233 Samanya 225 Samgraha 24, 201, 227, -abhasa 203 Samvara 209 Samyag-darsana 207 Samyag-jnana 207 Samyak-caritra 207 santasudharasah 221 Saptabhangi 210 Sastra 6 Sripala-Rasa 222 Sruta-jnana 208 1. Sthapana-niksepa 232 Sukhabodhika 220 Svartha-mana 6 Syadvada 26, -sruta 25 Vaidharmya-drstantabhasa 19 Vinayavijaya 214 Vinaya-vilasa 222 viruddha 16 visesa 225 Vyavahara 24, 198, 201, 228, -abhasa 203 Vyavaharika 22 Yasovijaya 214 For Personal & Private Use Only

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INDEX (of important names, terms etc., from the Bibliographic Review) Abhayadeva *16, *42, *44f., *49, *59 GOPANI A.S. *35 Abheda *42, *49, *69 Gosala *67 Adhyardhasataka *19 GOYALIYA D. *7 Anekanta *14., *41, *63 Gunavacana-dva *24, *53 Anuyogadvara *50 Haribhadra *8, *9, *21, *23, etc. Apta *65 hevaka *34, *68 Apta-mimamsa *15, *32, *41, *49, *71 Isvarakrsna *13, *49 Aptapariksa *49 JACOBI. H. *9, *11f., *17, *36, *54 Asanga *43 JAIN. H.L. *34f., * 70 Asvaghosa *19, *44, *49, *59 Jainendra Vyakarana *36 ATHAVALE A.B. *35 Jalpanirnaya *71 AUFRECHT Th. *6 Jayadhavala *42 BECHARDAS *12 JAYASWAL *53 Bhadresvara *51 JHAVERI, M.B. *11 Bhagavadgita *66 Jinabhadra *8 Bhagavatisutra *67 Jinadasagani *35 Bhaktamara *17, *68 Jinasena *8, *71 BHANDARKAR, R.G. *6 JINAVIJAYA *7f., *11 Buddhacarita *19 JOHRAPURKAR. V.P. *69 Candrakirti *41 JUGALKISHORE M. *36, *50, *53, * 56 Caturvinsati-prabandha *36f., *51f. Kalidasa *10, *19-20, *24, *44, *54 Chandragupta II *25, *35 Kalyanamandira *6-7, *17, *34, *55, *68 Cikura-dvatrirsika *34, *55, *68 KALYANAVIJAY *53 DAVE P.N. *34, *51f. Karnata-bhatta-Divakara *22 Devapala *37 Kathavali *37, *51 DESAI M.D. *18 KAPADIA. H.R. *21 Dharmakirti *9, *11, *34, *41, *44, *49, Kramasah *8, *69 *64 Krama-vada *50 Dharmottara *42 KRAUSE CHARLOTTE *22f., *53f. Dhavala *42 - Ksapanaka *9, *11 Digambara *71f. Kumarasambhava *19, *49 Dinnaga *10, *12, *34, *44, *64 Kumudacandra *17, *27, *34, *37, *53, Divakara, see Siddhasena *14 *68 Divakara, his works *15 Kundakunda *12, *40, *57 Divakara-yati *33, *54 Laghiyastrayam *59 DOSHI B.J. *35f. Madhyamika-karika *13, *43, *49 Dsrtiprabodha-dva *66 Madhyamika-Yogacara *11 Drstivada *66 Mahakala *38f., Dvadasara-nayacakra *41, *58 Mahimnastotra *55 Dyatrimsika eds. *5, translated *16f. Maitreya *43 *19-20, different authorship of *28, MALAVANIA D. *33f. *29, *57, Jaina philosophy in *65, *69 Mallavadi *8, *36, *58 Gandh ahastin *39f., *55 Matoceta *19, *59 For Personal & Private Use Only

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264 INDEX MUKTHAR. J. *25f., *54 *51f., works of *27; date of *11, *21Mulacara *41 22, *31, *35, *52f.; personality, etc., Nagarjuna *13, *34, *43, *44 of *59-61; three persons *41, *56; Nayacakra *36 sect of *23, *32, *72; tales about *33 Nayavada *63 silanka *43 Niryukti *50 Simhasurigani *36 Niscaya-dva *65 Slokavarttika *43 Nisithacurni *35 Srutakevalin *8, meaning of, see IntroNiyamasara *31 duction Niyativada *49, *67 Stutis *64 Nyayabindu *10, *44, *64 SUKHALALAJI *10, *12, *18*, 21*, *35f. Nyayapravesa *12, *64 Sumatideva *58, *72 Nyayasutra *66 Sunyavada *13 Nyayavatara: *4f., *6f., *9f., *27, *63, Svetambara *71-2 *69-70 Svetasvatara *20, *49, *66 Parsvanatha-carita *7 Svayambhustotra *19, *32, *70 PATHAK K.B. *53 Tattvabodhavidhayini 44f. Patrasvami *30, *70 Tattvarthasutra, *58 (-varttika) *71; see PETERSON P. *6 Umasvati Prabandha-cintamani *36 Umasvati *40, *54, *57 Prabhavaka-carita *36 Upadhana *65 Pravacanasara (and Sanmati) *12, *16f. Vada *64 PREMI N. *7 Vadideva *43 Pujyapada *21, *36, *40f., Vadiraja *7 Purva *66 VAIDYA P.L. 10f., *36, *54 Puspadanta *55 Vaisesika *67 Rajavarttika *42 Vajsesika-sutra *13 Ratnakarandaka *11, *36, *54, *70 Vasubandhu *13, *43 Saddarsana (-samuccaya) *20, *70 VELANKAR H.D. *3 Samantabhadra *7f., *32, *34, *40f., VIDYABHUSANA, S.C.: *6f., *9, *11, *53 *50, *70 Vidyanandi *43, *49 Samkhya *67 Vijnanavada *13 Sarkhya-karika *13 Vigraha-vyavartini *43 Sammai see Sanmati Vikrama *19 SANGHAVI S. *18 Vikramaditya *7, *22, *37 SANGHAVI and DOSHI *35f., *53 Vikramarka-prabandha *37 Sanmati-prakarana: -Sutra or -tarka *3f., Virasena *42 *7, *12, *15, *25f., *56, *61f., *69, *71. Visesavasyaka-bhagya *8 Santanavada *67 VIddhavadi *37 santisuri *43 WINTERNITZ M. *53 Sarvarthasiddhi *21, *36, *72 Yasodapriya *50 Satkarya *66 Yasovijaya *16, *43, *59 Saundarananda *49 Yoga *65, SHASTRI K. *71 Yogabindu *65, Siddharsi *8 Yogacara *11 Siddhasena *7, *18f., biography *36f., Yugapad *8, *42, *56, *69 For Personal & Private Use Only

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