Parikshamukham

Author(s): Saratchandra Ghoshal
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/004085/1

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THE SACRED BOOKS OF THE JAINAS Edited WITH CO-OPERATION OF VARIOUS SCHOLARS S. C. GHOSHAL, M. A., B. L. Sarasvati, Kavyatirtha, Vidyabhusana, Bharati. Sometime: Professor of Sanskrit, Edward College, Pabna ( Bengal ), and Professor of English and Philosophy, Hindu College, Delhi ( Punjab ), Member, Legislative Council, District Magistrate, Cooch Behar. Volume XI PARIKSAMUKHAM PRINTED BY KIRAN KUMAR Roy, AT METROPOLITAN PRINTING & PUBLISHING HOUSE, LTD. 90, LOWER CIRCULAR ROAD, CALCUTTA. For Personal & Private Use Only

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PARIKSAMUKHAM By MANIKYANANDI (WITH PRAMEYA-RATNAMALA BY ANANTAVIRYA) EDITED WITH TRANSLATION, INTRODUCTION, NOTES AND AN ORIGINAL COMMENTARY IN ENGLISH By SARAT CHANDRA GHOSHAL, M. A., B. L. Sarasvati, Kavyatirtha, Vidyabhusana, Bharat. Jubilee Post Graduate Scholar, Bankim Chandra Gold Medallist and Jyotish Chandra Medallist (University of Calcutta); Ewart Prizeman, Scottish Church College; Author of "The Digamvara Saints of India", "Varuni", "Yautuk", "Vairagyer Pathe", Editor of "Kriyayogasara", "Upakatha", "Gitavali", "Sundarakanda Ramayana", "Dravya-samgraha", "Vedanta Paribhasa" etc. PUBLISHED BY THE CENTRAL JAINA PUBLISHING HOUSE, AJITASRAM, LUCKNOW. 1940 For Personal & Private Use Only

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The Sacred Books of the Jainas Original Texts with Translations, Commentary and Notes. Volume I. Davva-Samgaha ( Dravya-Sangraha ) of Nemi Chandra Siddhanta-Chakra varti with Brahmadeva's Commentary Price Rs. 5-8 Volume II. Tattvarthadhigama Sutra of Umasvami Price Rs. 4-8 Volume III. Panchastikayasamayasara of Kundakundacharya Price Rs. 4-8 Volume IV. Purusartha-siddhyupaya of Amrita Chandra Suri Price Rs. 4-8 Volume V. Gommata-sara (Jiva Kanda) of Nemi . Chandra Siddhanta-Chakravarti Price Rs. 5-8 . Volume VI. Gommata-sara (Karma Kanda) Part I of Nemi Chandra Siddhanta Chakravarti Price Rs. 4-8 Volume VII. Atmanusasana of Gunabhadracharya Price Rs. 2-8 Volume VIII. Samaya-sira of Kundakundacharya Price Rs. 3-0 Volume IX. Niyama-sara of Kundakundacharya Price Rs. 2-8 Volume X. Gommata-sara (Karma Kanda) Part II of Nemi Chandra Siddhanta Chakra Price Rs. 4-8 varti * All available at :THE CENTRAL JAINA PUBLISHING HOUSE, Ajitasram, Lucknow. For Personal & Private Use Only

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Pariksamukham is a standard work on Jaina Earlier writers or on Jaina Nyaya. Nyaya philosophy. The earliest writers on this subject were Kundakundacharya and Umasvami Umasvati (1st century A. D.). Umasvami wrote his work Tattvarthadhigama Sutra in the form of aphorisms. Pariksamukham is also written in the same style. Commentators to Tattvarthadhigama Sutra were many and the most famous of them developed this subject in their commentaries. The following among them are worthy of special mention (1) Pujyapada Devanandi, a Digamvara, the writer of Sarvartha-siddhi ( 5th century A. D.); (2) author of Gandhahasti Mahabhasya (Samantabhadra according to the Digamvara view, or Siddhasena Divakara according to the Svetamvara view or Siddhasena Gani according to another view); (3) Akalanka, a Digam vara, the writer of Tattvartharaja-varttika (7th century A. D.); and (4) Vidyanandi or Vidyananda, a Digamvara, author of Tattvartha-sloka-varttika (9th century A. D.). Umasvami. Kundakunda charya.] Samantabhadra. INTRODUCTION Kundakundacharya is the author of many works the most famous of them being Pravachanasara, Panchastikaya-samayasara, Samayasara and Niyama sara. Samantabhadra (2nd century A. D.?) a Digamvara scholar saint whose date has not been definitely ascertained) was the author of the famous work Apta-mimamsa. Akalanka Deva wrote a commentary on this work entitled Asta-sati. Vidyananda or Vidyanandi wrote a commentary on Asta-sati entitled Asta-sahasri. Yuktyanusasana is another For Personal & Private Use Only

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Akalanka. important work of Samanta-bhadra among his voluminous writings. Siddhasena Siddhasena Divakara, a svetamvara (6th or Divakara. 7th century A. D.) wrote Nyayavatara a short treatise in verse on Jaina Nyaya. A commentary on this was written by Siddharsi ( 10th century A. D.) and Chandraprabha Suri (12th century A. D.). Siddhasena's other works are Dvatrinsika and Sammati Tarka the latter commented on by Abhayadeva Suri ( 10th century A. D. ). Haribhadra Suri the author of SaddarsanaHaribhadra. samuchchaya lived about 700--770 A. D.* Gunaratna ( 15th century A. D.) wrote a commentary of this work. . Akalanka Deva the great Digamvara writer developed in elaborate treatises the subject of Jaina * Nyaya philosophy. His Tattvartha-raja-varttika, Astasati, Nyaya-vinischaya, Lagbiya-straya, Pramana-sangraha etc. show the masterly way in which he handled this subject and all writers who followed him, modelled their writings on his treatises. Manikyanandi. Manikyanandi the author of Pariksamukham was the first writer who condensed the subject in the form of aphorisms taking materials from Akalanka's works. Many commentaries of Pariksamukham the most famous among them being Prameyakamala-martanda by Prabhachandra and Prameyaratna-mala by Ananta-virya came to be written and a large number of commentaries on Prameya-ratnamala exist in manuscript form in many Jain libraries scattered throughout India. The work Pariksa * "far af 81 FAT fhuiz" an article in Hindi published in Jain Sahitya Sansodhaka, Bhaga 1, Anka I, For Personal & Private Use Only

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Deva-Suri Hemachandra. Later works on Jaina Nyaya. iii mukham received such a celebrity that Deva-suri (11th century A. D.) wrote Pramana-naya-tattvalokalankara with its commentary Syadvada-ratnakara closely imitating the aphorisms of Pariksamukham and substituting merely synonyms in many of the aphorisms. Ratnaprabha-suri (12th century A. D.) wrote a commentary Syadvada-ratnakaravatarika to Syadvada-ratnakara. Rajasekhara ( 14th century A. D.) wrote a Panjika on Ratnaprabha's work and Jnanachandra (14th century A. D.) wrote a Tippana to the same. The next great writer was Hemachandra who wrote voluminous works on almost every subject. His celebrated work Dvatrinsika on the model of Siddhasena's work has been commented on in detail by Mallisena (13th century) in a commentary entitled Syadvadamanjari in which different systems of Hindu, Bauddha, Charvaka and other systems of philosophy have been reviewed and criticised. His famous work on Jaina Nyaya is Pramanamimamsa a portion only of which has up to this date been discovered. Many other more or less important works on Jaina Nyaya such as Nyaya-dipika of Dharmabhusana, Saptabhangitarangini of Vimala-dasa, Patrapariksa and Apta-pariksa of Vidyananda, Pramalaksma and Pramana-pariksa of Vidyanandi, Jainatarka-bhasa, Jaina-tarka-varttika, Naya-chakram, Naya-pradipam, Naya-rahasyam, Nayopadesah, Pramana-nirnayah and innumerable glosses on the standard works and their commentaries already mentioned came to be written, but no new viewpoint was adopted by any of these later writers whose main object was to explain or amplify the view of older writers. For Personal & Private Use Only

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The goal of Nyaya philosophy. iv The real object of the Nyaya philosophy in the Hindu sastras was propounded as attainment of liberation1. In Brihadaranyaka Upanisad, the sage Yajnavalkya told his wife Maitreyi that we should learn about the soul, understand it and meditate on it. For proper understanding of the nature of a thing, help of the Nyaya philosophy is essential. It is said that we suffer misery because we have false knowledge regarding the soul, such as considering the body as soul. When we perceive the error of such a wrong belief, we get true knowledge". The Jain view also is that the Nyaya philosophy leads to right faith, right knowledge and right conduct which produce liberation1. Difference in philosophical views is based on different kinds and methods of appreciation of the one eternal truth All Indian philosophies aim at 1. "fenfem: " Gautama Nyaya Sutra I. 1. "pramANAdi-padArtha- tatvajJAnAnniHzreyasaM dRSTaM, nahi kacit padArthoM jJAyamAno hAnopAdAnopekSA buddhinimittaM na bhavatIti / evaJca kRtvA sarve padArthoM jJeyatayA upakSipyante iti / parantu niHzreyasamatyAdestatvajJAnAd bhavati / " Nyaya-varttika by Udyotkara. 2. "AtmA vA are draSTavyaH zrotavyo mantavyo nididhyAsitavyo maitreyyAtmano vA are darzanena zravaNena matyA vA vijJAnenedaM sarvaM viditam / " Brihadaranyaka Upanisad. 4. 4. 5. Sankaracharya has mentioned that Manana as laid down in the word "Mantavya" is to be made by Tarka ":" This gives rise to the development of the Nyaya philosophy. taH 3. " doSanimittAnAM tatvajJAnAdahaMkAranivRttiH / " Nyaya Sutra, 4. 2. 1. "mithyopalabdhivinAzastatvajJAnAt // " Ibid. 4. 2. 3. 4. Dee Tagesau. For Personal & Private Use Only

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V the attainment of real happiness and destruction of misery. In Yogavasistha Ramayana it is mentioned: "O Rama! the idea of creation consisting of Ahamkara, Manas, Buddhi etc. which have been described by me as modification of one, are differently described by the authors of Nyaya philosophy.. The Sankhya and Charvaka philosophies have described the same differently. The followers of Jaimini (Mimamsa philosophy), Arhats (Jainas), Bauddhas, Vaisesikas and others of peculiar views like Pancharatras have described the same in different manner. All of them however will go to the same eternal goal as passengers from different places travelling at different times reach a particular city".1 The great masters of philosophy knew this truth and in ancient times though each propounded his own theory and even criticised the views of others, intolerance was absolutely absent. All great teachers and writers were always eager to learn what others have thought and said on a particular question and an attempt was always made to discuss a particular point from different aspects. There is indisputable 1. "ahaMkAramanobuddhidRSTayaH sRSTikalpanAH / ekarUpatayA proktA yA mayA raghunandana || unfuftaten are affeval: 1 argen pfeya: ericazanafazia zncze || jaiminIyaizcArhataizca bauddhairvaizeSikaistathA / anyairapi vicitraistaiH pAJcarAtrAdibhistathA || sarvairapi ca gantavyaM taiH padaM pAramArthikam / fafazi Zamoled: guuaesfmarsaii: 11" Utpatti Prakarana 96. 48-51. For Personal & Private Use Only

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Different systems of Indian philosophy. Astika and Nastika philosophies. vi evidence that Buddha discussed the views of the Jainas as well as of other sects in his time. There is evidence of such discussions by Sri Mahavira the twenty fourth Tirthankara of the Jainas. The first attempt to give a concise view of the different systems of philosophy was made by Jain sage Haribhadra Suri in his Saddarsana-samuchchaya. In this work he has described (1) Bauddha (2) Nyaya (3) Sankhya (4) Jaina (5) Vaisesika and (6) Mimamsa systems of philosophy.' We find that within Sankhya, he has also described Patanjala philosophy and within Mimamsa, he has dealt with Purva-mimamsa as well as Uttara-mimamsa or Vedanta. Thus though Haribhadra's work is named "A compendium of six philosophies", in reality it treats of eight systems of philosophy. In Vivekavilasa by Jinadatta Suri (13th century) the same enumeration has been followed. Rajasekhara Suri (13th century) mentioning these six (really eight) systems of philosophy has stated that the Nastika views cannot be accepted as philosophies. It is necessary to understand the difference of Astika and Nastika philosophies. Though Madhavacharya in his Sarvadarsana-sangraha has described sixteen systems of philosophy viz. (1) Charvaka 1. "bauddhaM naiyAyikaM sAMkhyaM jainaM vaizeSikaM tathA / jaiminIyaJca SaDvidhAni darzanAnAmamUnyaho |" Saddarsana-samuchchaya 3. 2. "jaina sAMkhyaM jaiminIye yoge vaizeSikaM tathA / saugataM darzanAnyevaM nAstikaM na tu darzanam // " Saddarsanasamuchchaya Page 1 (Yasovijaya series, Benares) For Personal & Private Use Only

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vii (2) Bauddha (3) Arhata (4) Ramanuja (5) Madhava (6) Pasupata (7) Saiva (8) Pratyavijna (9) Rasesvara (10) Paniniya (11) Nyaya (12) Vaisesika (13) Sankhya (14) Yoga (15) Purva-mimamsa (16) Uttaramimamsa, it is on the basis of the distinction of the Astika and Nastika philosophies that the so-called Nastika philosophies came to be excluded in the subsequent list of approved philosophies. By six systems of Indian philosophy, according to current acceptance Nyaya, Vaisesika, Sankhya, Patanjala (Yoga), Mimamsa and Vedanta are understood. The Jaina and Bauddha philosophies were excluded from this list by later writers on the ground that these systems are Nastika philosophies. Raghunandan has quoted a verse from Hayasirsa-pancharatra that the philosophies of Gautama, Kanada, Kapila, Patanjali, Vyasa and Jaimini are the only six systems of philosophy1. The word Nastika is differently interpreted. The derivative meaning from the Sutra of Panini is taken to be "he who does not accept Paraloka or existence after death" The second interpretation is that by Nastika we mean the person who does not accept the existence of Isvara1 and the third 1. "gautamasya kaNAdasya kapilasya pataJcaleH / vyAsasya jaiminezcApi darzanAni SaDeva hi // " Devapratisthatattva. 2. "afea arfta fag #fa: 1" Astadhyayi of Panini. 4.4.60. 3. "paralokaH astIti yasya matirasti sa AstikaH / agfauriat arftas: 11" 4. " nAstikaH paralokatatsAdhanAdyabhAvavAdI / tatsAkSiNa Izvarasya asatyavAdI ca || " For Personal & Private Use Only Kasika. Nyayakosa.

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viii meaning is that Nastika indicates the man who denies the authority of the Vedas1. Now, if we accept the meaning of Nastika as one who does not accept Paraloka (existence after death), Karma and the fruits of Karma, we cannot say that Jaina and Baudha philosophies are Nastika philosophies for both of these systems of philosophy accept these. Again, if we interpret 'Nastika' to mean 'denying the existence of Isvara', the Sankhya.as well as Mimamsa systems of philosophy should be taken as Nastika philosophies as neither Kapila nor Jaimini has accepted the existence of a creator (Isvara). But we have shown above that these two systems of philosophy have not been excluded from the list of six philosophies on such a ground. The conclusion is therefore inevitable that to call Bauddha and Jaina philosophies "Nastika", the third interpretation of the word "Nastika" viz. denying the authority of the Vedas, must be accepted, for these philosophies do not accept the Vedas as eternal or as infallible. The Bauddhas accept two Pramanas, Pratyaksa and Anumana and do not accept the authority of the Vedas. 2 In Jain 1. " nAstiko vedanindakaH / " Institutes of Manu. 2. "ye tu saugatasaMsAramocakAgamAH kasteSu prAmANyamAryo'numodate, bauddhazAstre hi viziSTA dRzyate vedavAhayatA / jAtidharmoditAcAra parihArAvadhAraNAt ||" Nyayamanjari. "mahAjanazca vedAnAM vedArthAnugAminAM ca purANadharmazAstrANAM vedAvirodhinA keSAJcidAgamAnAM prAmANyamanumanyate, na vedaviruddhAnAM bauddhAdyAgamAnAm // " Nyayamanjari. For a full discussion vide a Bengali article "Astika and Nastika Darsana" by Dr. Ashutosh Eastri, For Personal & Private Use Only

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philosophy Agama (words, signs etc. of an Apta or reliable person), has been accepted as a variety of Pramana but the authority of the Vedas has not been accepted". But this exclusion of Jain philosophy was effected at a very late stage. We find that its doctrines were attempted to be refuted in the Vedanta-sutras, and Kumarila and Sankaracharya levelled their arguments against certain Jain views such as existence of omniscient beings. There cannot be any doubt that all the different systems of philosophy whether the same were Astika or Nastika according to different interpretations were thoroughly studied and in conferences before saints, kings and scholars, discussions and refutations of various doctrines were of very frequent occurrence. We find in Saktisangama Tantra [between 1555 to 1604 A. D.] that Jaina philosophy was taken as one of Kali DarsanasEven Jayanta Bhatta the celebrated Hindu author of Nyaya manjari [9th century] accepted Jaina philosophy to be authoritative3. 1. Vide Pages 44 to 49 of Prameya-ratnamala appended to this work in which the view that Agama can include the Vedas is refuted whether it be accepted that the Vedas are Pauruseya ( produced by human beings ) or Apauruseya ( not produced by human beings and eternal ). 2. Saktisangamatantra edited by Binayatosh Bhattacharya M.A. Ph. D. (Gaekwad Oriental Series). 3. Jayanta Bhatta began his argument that others can be Apta like the author of the Vedas, saying "pret Hamaraing naTUS afaaret". His conclusion is exemplified in the verse : ___ nAnAvidhairAgamamArgabhedairAdizyamAnA vahavo'bhyupAyAH / __ . ekatra te zreyasi saMpatanti sindhau pravAhA iva jANavIyAH // " P-2 For Personal & Private Use Only

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Nomenclature of Nyaya. The name "Nyaya" came to be applied later to a system of philosophy which dealt with logic. The original name was "Anviksiki" from Anviksa (discussion). Fruitless Tarka Vidya was always discouraged" but that Anyiksiki which will lead to the attainment of a knowledge of self was always regarded as a subject to be learnt. In Manu-samhita we find that a King should learn Anviksikio. Rajasekhara in his Kavya-mimamsa has mentioned that Anviksiki knowledge is of two kinds, being of the nature of Purvapaksa and Uttarapaksa and that Jaina, Bauddha and Charvaka systems are of the former and Sankhya, Nyaya and Vaisesika systems are of the latter kind. In Chhandogya Upanisad (VII-1) and in Mahabhasya of Patanjali, we find Nyaya philosophy named as "Vako-vakya." Vatsyayana mentioned the fivelimbed syllogism (for Pararthanumana) as Nyaya. After describing persecution of persons who set up new sects for worldly enjoyment and profligacy, by king Sankaravarma of Kashmir, Jayanta Bhatta says that the doctrines of the Jains etc. are not such : "tadapUrvamiti viditvA nivArayAmAsa dharmatatvajJaH / rAjA zaMkaravA na puna nAdimatamevam // " 1. Vide : "traligat a facutageant forfremy_" Mahabharata santiparva 180. 47. To what extent such wrong arguments can proceed will appear from the attempt of sage Jabali to dissuade Rama from going to the forest to fulfil the vow of his father. Ramayana. Ayodhyakanda. Canto 109. 2. " Faltfemastaralacenta " Manu-sambita, 7.43. 3. Kavyamimansa. Chapter II. For Personal & Private Use Only

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From analogy the science propounding this has also been called Nyaya'. The Hindu Nyaya and Vaisesika philosophies are mentioned as Yauga by Jain logicians. The Vaisesika system is earlier than the Nyaya philosophy and its logical principles are accepted by the latter. "The Nyaya analyses the different ways in which our knowledge is acquired. They are said to be intuition (Pratyaksa), inference (Anumana), comEssence of parison (Upamana), and verbal testimony (Sabda). Nyaya-Vaisesika Though Pratyaksa originally meant sense perception, principles of it soon came to cover all immediate apprehension reasoning. whether through the aid of senses or otherwise. It is knowledge whose instrumental cause is not knowledge (Jnanakaranakam jnanam). In inference comparison etc. we require a knowledge of premises or of similarity, but such knowledge is not an antecedent condition of intuition. The word is used for the result or the apprehension of the truth as well as the process or the operation which leads to the result. . Sense-perception follows on the modification of the self produced by the contact of the senses with their objects. Two kinds of perception are distinguished, determinate (Savikalpaka) and indeterminate (Nirvikalpaka) which correspond roughly to knowledge about and acquaintance with an object. Inference operates neither with regard to things unknown nor with regard to that known 1. In Subalopanisad we find : 17 ATHTET HEEFT for 1" In Yajnavalkya Samhita we read : "OTTOTETTATHIATI" Some also use the word Niti to mean Nyaya e.g. "HIGIT fara af 7" Milinda-panha. For Personal & Private Use Only

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xii definitely for certain ; it functions only with regard to things that are doubtful. (N. B. I. I. i.). It derives a conclusion from the ascertained fact of the subject possessing a property which is constantly accompanied by another. We ascertain that the hill is on fire from the fact that the hill has smoke and smoke is universally accompanied by fire. Infer. ential reasoning is stated in the form of a syllogism of which the five members are: 1. Proposition (Pratijna): the hill is on fire; 2. Reason (Hetu) : because it smokes ; 3. Example (Udaharana) : whatever shows smoke shows fire e. g. a kitchen ; 4. Application (Upanaya): So is this hill, and 5. Conclusion (Nigamana): therefore, the hill is on fire. The first member states the thesis to be established. It is only a suggestion. It contains a subject of what is observed, which is generally an individual or a class, and a predicate, which is to be proved. The subject is the minor term (Paksa, Dharmin) and the predicate the major (Sadhya, Dharma). The second member of the syllogism states the presence in the minor of the middle term called ground (Hetu). The third takes us to the basis of inference, the major premise. Though Gautama and Vatsyayana may not have regarded the example as the illustration of a general rule later Nyaya looks upon it as the statement of an invariable concomitance between the mark and the character inferred (Vyapti-prati-padakam Vakyam). The conclusion re-states the proposition as grounded. Nagarjuna is given the credit for dispensing with the last two members of the syllogism as superfluous. Universal propositions are reached through enumeration, intuition and indirect proof. Uninterrupted agreement (Niyata Sahacharya) reinforced For Personal & Private Use Only

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xii by absence of exceptions (Avinabhava-rupasambandha) leads to unconditional concomitances. Nature does not always supply us with positive and negative instances of the necessary type. In such cases indirect proof (Tarka) may be used. By pointing out the absurdities in which we are landed, if we deny a suggested hypothesis, we indirectly prove its validity. Even when we observe all possible cases and strengthen our conclusion by indirect proof we cannot reach absolute certainty. Experience of sensible particulars, however thorough and exhaustive, cannot give rise to universal relations. Gangesa recognises the non-sensuous (Alaukika) activity involved in the apprehension of universals (Samanyalaksana).." In' my commentary on the Pariknamukham, I have pointed out in detail where and in what manner Jain logicians differ from the above views of Hindu Nyaya and Vaisesika Philosophies. Pramana is the main theme of all Nyaya philosophies. Different systems admit different number of Pramanas In Tarkika-raksa (11th century) we find; "The Charvakas accept only one Pramana viz. Pratyaksa ; Kanada and Buddha accept two Pramanas Pratyaksa and Anumana; the Sankhya system and some sects of Nyaya philosophy acknowledge three Pramanas viz, Pratyaksa, Anumana and Sabda; some followers of the Nyaya philosophy accept four Pramanas, Pratyaksa, Anumana, Sabda and Upumana; Prabhakara (one school of Mimamsa philosophy) accept five Pramanas, Pratyaksa, Anu Pramanas, Britt. 1. S. Radhakrishnan : Indian Philosophy Encyclo. Vol. 12. Page 250. For Personal & Private Use Only

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xiy mana, Upumana, Sabda and Arthapatti; the Bhattas (followers of Kumarila Bhatta, another school of Mimamsa philosophy) as well as the followers of the Vedanta philosophy accept six Pramanas viz. Pratyaksa, Anumana, Upamana, Sabda, Arthapatti and Abhava." Jain Nyaya The earliest detailed reference to the subject of before Manikya. Pramana in Jain Nyaya is found in the Tattvarthanandi. dhigama Sutra of Umasvami. The twelve Angas of the Jainas prevalent at the time of Sri Mahavira only give a hint of Anekantavada but no specific re ference of Pramana, Naya or Sapta-Bhangi is found Kunda-kunda. in the same. Kundakunda in his Pravachanasara has mentioned the two kinds of Pramana viz Pra (1) STARTHA aratat fugerat ga: 1 pratyakSamanumAnaJca sAMkhyAH zabdazca te api / nyAyaikadezino'pyevamupamAnaM ca kecana / arthApattyA sahaitAni catvAryAha prabhAkaraH // abhAvaSaSThAnyetAni bhATTA vedaantinstthaa|" Tarkika raksa by Varadaraja Writers like Varadaraja as above have termed scholars who have formulated different views from the same of Gautama as "Nyayaika-desins". Mallinatha in his commentary on Tarkika-raksa has explained Nyayaikadesins as Bhusana and others (p erstatt quirent: 1') The Jain scholor Gunaratna in his commentary on Saddarsanasamuchchaya (Haribhadra Suri) has mentioned a commentary called Nyaya-bhusana among the eighteen commentaries of the work Nyaya-sara by Bha-sarvajna (arragona Frans ATGRIC1967: are con tant Faire UNEMI") Some infer that the view of Bhusana is novel and opposed to Nyaya-sutras of Gautama on some points which include the number of Pramanas, Bhusana accepting only three ( Pratyaksa, Anumana and Sabda ) though Gautama admits four (Prayaksa, Anumana, Upamana and Sabda). For Personal & Private Use Only

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tyaksa and Paroksa and the Sapta-bhangi. But these references give only the barest outlines without any definite details. For example, Kundakunda says: "The knowledge of him who beholds the immaterial, the supra-sensorial in material objects (murtani), and the hidden, complete (embracing) the self and the other, is called Pratyaksa (immediate)" 1. Pravachanasara. Sruta-skandha I. 54 Trans. by Barrend Faddegon. Amritachandra in his commentary thus explains this verse : "Supra-sensorial knowledge beholds the immaterial, the suprasensorial even in material objects, and the hidden complete, whether included in own as in other. Such knowledge surely is a seer, owing to its immediateness, with reference to (a) immaterial (a-murta) substances such as the principles of motion and stationariness (b) immaterial, but supra-sensorial substances, such as the ultimate atom, (c) that which is hidden in respect of substance .e. g. time: that which is hidden in respect of place e. g. the Pradesas of space located outside the world ; that which is hidden in time, e. g. in non-present modifications; that which is hidden in respect of forms-of-being, namely five (Suksma) modifications latent within gross (Sthula) modifications : thus with reference to all things, distinguished as own and other. Immediate knowledge indeed, bound to a single self, called the Aksa and having the immediacy of its manifested infinite purity and beginning-less connection with the generality of perfect intelligence (Siddha-Chaitanya Samanya) does not search for exterior means, enjoys infinity, because of its possession of infinite energies. Knowledge enjoying such prestige, seeing that the knowable appearances no more outgo knowledge than combustible appearances the fire, what can resist such knowledge ? Therefore it is acceptable." Ibid p. 35. Here Aksa is taken as synonym of Atman. This is to be remembered to contrast the interpretation of Aksa as Indriya (senses) by other Naiyayikas, For Personal & Private Use Only

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Xyi "The soul, in itself immaterial, goes into materiality (murti) and then apprehending with this material (body) the material (world), sometimes knows and sometimes does not know that--which-isfit-for-knowledge (yogya)." "Touch, taste, smell, colour and sound are the material objects (pudgalas) for the sense-organs ; the sense organs do not grasp them simultaneously." "The sense-organs are called an exterior (para) substance, and not an innate nature of the self; how then could that which is reached by them be an immediate perception for the self ?" "Knowledge of objects from another is called indirect ; but if knowledge is acquired by the soul alone (Keyala Jnana) then it is direct." 1 Kundakunda describes the sensorial joy ; not supremely real of those who possess indirect knowledge (Paroksa-Jnana) thus : "The lords of men, demons and Gods, oppressed by their natural (sahaja) organs of sense, unable to withstand that misery, find pleasure in satisfying objects". 1. Pravachana-sara. I. 55-58 Trans by Barend Faddegon. 2. Ibid 1-63. Amritachandra explains this verse thus : "Those creatures who through lack of immediate knowledge take refuge in indirect knowledge have a congenial affection for their organs of sense, which are the equipment therefor. So in these persons having this affection for their sense-organs and, while devoured by the flaring Kala-fire of great infatuation, utterly longing and thirsty, like heated balls of iron, and unable to withstand the vehemence of this misery, there arises a satisfaction (rati) with these satisfying (ramya) objects, which serve to soothe their disease. Hence since the sense-organs must be compared to a disease and the objects to means for soothing the disease, no really-true joy exists for those who have a limited knowledge."'Ibid. pp. 41-42. For Personal & Private Use Only

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Umasvami. P-3 xvii Kundakunda lays down that a soul in its perfect condition has omniscience knowing by direct intuition (pratyaksa) substances, states etc. in all times and places without operation of senses. Paroksa (indirect) knowledge is sense-knowledge, the senses being a material accretion to the soul. Saptabhangi is briefly described in Pravachanasara II.23. As this matter is not dealt with in Pariksamukham, we do not dilate upon this subject here. Umasvami in the Tattvarthadhigama Sutra made a more detailed reference to Pramanas and its subdivisions. Laying down the utility of Pramanas and Nayas as means of instruction for attaining right faith', Umasvami has mentioned that "Mati, Sruta, Avadhi, Manahparyaya and Kevala are right knowledge" and these also consist of two Pramanas. Mati and Sruta are taken to be Paroksa1 and Avadhi, Manahparyaya and Kevala as Pratyaksas. We find in Kundakunda's Pravachana-sara the idea of Mati, Sruta, Avadhi and Manahparyaya in the following verse: 3 1. " pramANanayairadhigamaH / " 2. "matizrutAvadhimanaH paryayakevalAni jJAnam / " Ibid I. 9. 3. " tat pramANe / " 4. " 5. 6. Pravachana-sara III. 34. "The saint (Sadhu) has the scripture for eye; all creatures have their sense-organs for eyes; the Devas have eyes which see the remote (avadhi); but the liberated souls (siddhas) have eyes which see everywhere." " pratyakSamanyat / " " Tattvarthadhigama Sutra, I. 6. Ibid I. 10. Ibid I. 11. Ibid I. 12. Trans. by Barend For Personal & Private Use Only Faddegon p. 177,

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Samantabhadra. xviii Kundakunda's description of Kevala knowledge has already been quoted. The oldest idea of Pramana in Jainism as expounded by Umasvami and as already described is that the knowledge which is derived without the help of the senses or mind is Pratyaksa and the knowledge derived from the help of the senses or mind is Paroksa. Among the three varieties of Pratyaksa Avadhi, Manahparyaya and Kevala, the first two cognise only objects having form. For this reason knowledge derived from these two kinds of Pratyaksa Pramana are called Vikala Pratyaksa, but Kevala knowledge cognises all objects with or without form in the past, present or future and is therefore known as Sakala Pratyaksa. Mati and Sruta are the two varieties of Paroaksa and Umasvami has mentioned that Smriti, Sanjna (Pratyabhijnana), Chinta (Tarka), and Abhinibodha (Anumana) are within Mati Jnana (the first variety of Paroksa)'. Samantabhadra first used the nomenclature "Nyaya" and in this respect he inaugurated a separate subject. He however did not compose any special work in Jain Nyaya. He mentions that Pramana illuminates itself as well as other objects and states that the result of Pramana is acceptance of desirable things, leaving undesirable things or indifference He has also mentioned Sruta Pra 1. "matiH smRti: saMjJA cintAbhinibodha ityanarthAntaram / " Tattvarthadhigama Sutra. See Pariksamukham page 80. Aphorism 2. 2. "svaparAvabhAsakaM yathA pramANaM bhuvi buddhilakSaNam / " Svayambhu Stotra. Verse 63. 3. " upekSA phalamAdUyasya zeSasyAdAnahAnadhIH / " Apta-mimamsa Verse 102. For Personal & Private Use Only

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Siddhasena. Akalanka, xix mana as Syadvada and has stated Naya to be its part1. Siddhasena Divakara added the word "Badhavivarjjita" (without any obstruction) to the definition of Pramana by Samanta-bhadra viz. that it illuminates itself as well as other objects2. Though Samantabhadra used inference to establish an omniscient being in his Apta-mimamsa, yet we find the definition of Anumana with its subdivisions Svar tha and Parartha for the first time in the Nyayavatara of Siddhasena. In this work also we get definitions of limbs of Pararthanumana such as Paksa, Hetu and Dristanta. The fallacies also have been described in the aforesaid treatise3. 4 It is of the utmost importance to remember that except in the Jaina Nyaya, we nowhere find knowledge derived from the senses being called Paroksa Pramana. In Hindu Nyaya philosophy and in all other Hindu Sastras, knowledge derived from the senses is known as Pratyaksa Pramana. Akalanka the greatest of Jain logicians attempted to reconcile this in the following way. He accepted Pratyaksa and Paroksa as two Pramanas but instead of dividing Pratyaksa into Sakala and Vikala, he laid down two hitherto unknown divisions viz. 1. " syAdUvAda - pravibhaktArthe vizeSavyaMjako nayaH / " Apta-mimamsa. Verse 106. 2. Vide Pariksamukham p. 20 Note 9. 3. Verses from Nyayavatara on all these matters have been quoted in footnotes in Pariksamukham in appropriate places. 4. " indriyArthasannikarSotpannaM jJAnamavyapadezyamavyabhicAri-vyavasAyAtmakaM . pratyakSam // " Nyaya Sutra ( Gautama) I. 1. 4. For Personal & Private Use Only

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XX Sanvyavaharika and Mukhya Pratyaksa'. He further laid down that Mati Jnana derived through the senses and mind is not Paroksa but Sanvyavaharika Pratyaksa. As Mati came to be recognised as Sanvyavaharika Pratyaksa, its corelated Smriti, Sanjna, Chinta and Abhinibodha as mentioned by Umasvami also came under the same head. But a subtle distinction was made by Akalanka. He subdivided Sanvyavaharika Pratyaksa into two heads (a) Indriya-pratyaksa (knowledge derived through the senses) under which came Mati and (b) Anindriya-pratyaksa (knowledge derived through mind) under which came Smriti, Sanjna, Chinta and Abhinibodha as mind is prevalent in these four. This change necessitated a change of definition of Pratyaksa and Akalanka accordingly defined Pratyaksa as "clear knowledge." ("Pratyaksam visadam jnanam.") Now, to meet the argument that if we take Mati as Pratyaksa we must say that the traditional acceptance of the view that it is Paroksa is denied undermining the oldest authorities like Umasvami, Akalanka has written that Mati, Smriti, Sanjna, Chinta and Abhinibodha will be Pratyaksa so long as these 1. "pratyakSaM vizadaM jJAnaM mukhyasAMvyavahArikam / qi fasci affa :" Laghiyastraya Verse 1. 2. "Aye parokSamaparaM pratyakSaM prAhuraMjasA / kevalaM lokabuddhedhava materlakSaNasaMgrahaH || " Nyaya-vinischaya 3. 'tatra sAMvyavahArikaM indriyAnindriyapratyakSam / " 4. "anindriyapratyakSaM smRtisaMjJAcintAbhinivodhAtmakam / " Vivriti on Laghiyastraya. Verse 4. Verse 93. Vivriti on Laghiyastraya. Verse 61. For Personal & Private Use Only

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xxi remain in the mental state. The moment these are connected with words i.e. are expressed in words they will become Paroksa1. Thus, Akalanka has accepted Mati etc, as Pratyaksa in one sense and Paroksa in another sense. According to Akalanka Sruta is what is heard and so the knowledge derived through words is Sruta and the knowledge having no connection with words is Sanvyavaharika Pratyaksa. The peculiarity of Akalanka is that under Sruta in Paroksa Pramana he has two subdivisions Aksaratmaka and Anaksaratmaka. Other Jain logicians have mentioned that Anumana (inference) is of two kinds Svarthanumana (inference for one's own self) and Pararthanumana (inference for the sake of others). Akalanka says that it is not inference alone that has these two subdivisions but other Pramanas also may be for Svartha and Parartha. Svarthanumana is accepted by Akalanka to be included in Anaksaratmaka Sruta Pramana as no help of words is necessary for its acceptance and Pararthanumana according to Akalanka comes within Aksaratmaka Anumana as this cannot arise without help of words. The Pramanas Arthapatti, Agama etc are all recognised by Akalanka to be varieties of Sruta Pramana. The following tables will illustrate the difference between the divisions of Pramana by the oldest writers such as Umasvami and Akalanka. 1. " jJAnamAdUyaM mati: saMjJA cintA cAbhinivodhanam / prAGnAmayojanAcacheSaM zrutaM zabdAnuyojanAt // " Laghiyastraya. For Personal & Private Use Only

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Pramana (according to Akalanka ) Pratyaksa Paroksa Sruta Sanvyavaharika Mukhya For Personal & Private Use Only Aksaratmaka Anaksaratmaka Indriyapratyaksa Anindriyapratyaksa Mati Smriti Sanjna Chinta Abhinibodha

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For Personal & Private Use Only Avadhi Pratyaksa Manahparyaya Vikala Pramana (according to Umasvami) Kevala or Sakala Smriti Mati Sanjna or Pratyabhijnana Chinta or Tarka Paroksa T Abhinivodha or Anumana Sruta xxiii

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Later Writers. xxiv The writers who followed Akalanka (such as Ananta-virya, Vidyananda etc.) did not accept Smriti etc. as Anindriya-pratyaksa though in one sense they were ready to accept knowledge derived through the senses to be Sanvyavaharika Pratyaksa. The views of later writers have been fully discussed by me in the commentary of Pariksamukham and the charts printed in Pages 76 and 77 of the work might be compared with the charts printed above. Manikyanandi in his Pariksamukham has closely followed the views of Akalanka. Before the time of Manikyanandi, Pramana was defined as "Svaparavyavasayi jnana" (valid knowledge of itself and other). Manikyanandi added the word "Apurva" (not proved before) in the definition. Akalanka has mentioned the same thing by the word "Anadhigatarthagrahi". A verse (the author of which has not been identified) in Mimamsa philosophy shows that the element "Apurva" was also accepted as essential to Pramana in that philosophy also2. Manikyanandi has not followed Jainagama by including Avagraha etc. within knowledge. He has mentioned Agama in place of Sruta Pramana and has placed it under Paroksa Pramana. Subsequent developments and detailed definitions and discussions have been investigated in my commentary on Pariksamukham where in all cases the original authority has been quoted to give the readers an opportunity to form their own opinions in case they wish to differ from the same of my own. 1. " pramANamavisaMvAdi jJAnam anadhigatArthAdhigamalakSaNatvAt / " Asta-sati 2. " tatrApUrvArthavijJAnaM nizcitaM vAdhavarjitam / aduSTakAraNAravdhaM pramANaM lokasammatam // " For Personal & Private Use Only

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XXV The Buddhist views. The use of 'Vyavasaya' or "Nischaya" in the definition of Pramana as used by Manikyanandi is to differentiate the Jain view from that of the Buddhists who do not accept this to be essential in Pramana. Some Buddhist philosophers also deny the existence of external objects. To differentiate the Jain view the word "Artha" has been introduced in the definition of Pramana by Manikyanandi (see page 29). There are four sects of Buddhist philosophers : i Madhyamika 2 Yogachara 3 Sautrantika and 4 Baibhasika. Those who maintain that everything is void are Madhyamikas or Sunyavadins or Nihilists. Those who maintain the reality of everything are known as Sarvastitvavadin or Realists divided into two groups (a) Sautrantikas and (b) Baibhasikas. Those who maintain that thought only is real are known as Vijnanavadins or Idealists. Sankaracharya in his Bhasya an Vedanta Sutra II. 2-18 writes that the difference . of views arose either from expounding different views at different times by Buddha or from the different views adopted by the disciples of Buddha?. Sankaracharya mentions that there are three kinds of disciples known as Sarvastityavadins, Vijnanavadins and Saryasunyatavadins 3Bachaspati Misra in his commentary Bhamati on the same Sutra says "Disciples have great, medium or little intelligence. Those who have little 1. "GET RE AT2f9-Mar-tante- af974-ig talt: POTSU: 1" Brahmavidyabharana 2. "T ag : af afrigtigater at 1 Sankarabhasya to Vedanta Sutra II. 2. 18 ___ 3. "tatraite trayo vAdino bhavanti / kecit sarvAstitvavAdinaH, kecidvijJAnA:: Ferrani afgai, apie ga: Harianca eft ?"bid. P-4 For Personal & Private Use Only

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xxvi intelligence descend into Nihilism following the existence of everything. Those who have medium intellect descend into Nihilism following the view that thought only is real. Those who have great intellectual capacity grasp Nihilism without any intermediate hold of anything". The following verses. from Bodhicharyavatara are quoted in the Bhamati : "The instructions of the preceptors of people follow the inclination of their souls and so differ in many ways by various means. Sometimes the instructions are deep, and sometimes superficial. Sometimes these are of both the above kinds. Though these are different, really they are not different being characterised by Sunyata (Nihilism)". The view of Sarvastitvavadins (Realists) who maintain that everything whether external or internal is real is thus described by Sankaracharya. "What is external is either element (Bhuta) or elementary (Bhautika); What is internal is either mind (Chitta) or mental (Chaitta). The elements are earth, water and so on; elementals are colour etc. 1. In explaining "Vineyabhedat va" in the Sankara Bhasya, Bachaspati Misra says: "honamadhyamotkRSTadhiyo hi ziSyA bhavanti / tatra ye hInamataste sarvAstitvavAdena tadAzayAnurodhAd zUnyatAyAmavatAryante / ye tu madhyamAste jJAnamAtrAstitvena zUnyatAyA - mavatAryante / ye tu prakRSTamatayastebhyaH sAkSAdeva zUnyatAtatvaM pratipAdUyate / " Bhamati on Vedanta Sutra II. 2. 18 2. "dezanA lokanAthAnAM satvAzayavazAnugAH / fugura agui olan curddgft: ga: 11 gaMbhIrottAnabhedena kvacicobhayalakSaNA / bhinnApi dezanAbhinnA zUnyatAdvayalakSaNA ||" Bodhichittavivarana. For Personal & Private Use Only

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xxvii on the one hand, and the eye and the other sense. organs on the other hand. Earth and the other three elements arise from the aggregation of the four different kinds of atoms; the atoms of earth being hard, those of water viscid, those of fire hot, those of air mobile. The inward world consists of the five so-called 'groups' (skandha), the group of sensation (rupas. kandha), the group of knowledge (vijnanaskandha), the group of feeling (vedana-skandha) the group of verbal knowledge (sanjaskandha) and the group of impressions (samskaraskandha) ; which taken together constitute the basis of all personal existence". (Dr. Thibaut's translation. Sacred Books of the East. Vol. XXXIV Page 403). The Skandhas are thus described in the following Note of Dr. Thibaut to the above. This will explain the Alayavijnana and Pravrittivijnana mentioned in Page 29. "The rupaskandha comprises the senses and their objects, colour etc.; the sense-organs were above called Bhautika, they here reappear as Chaittika on account of their connection with thought. Their objects likewise are classed as Chaittika in so far as they are perceived by the senses. The vijnanaskandha comprises the series of self-cognitions (ahamaham ityalayavijnanapravavah) according to 1. " sarvAstitvavAdino vAhyamAntaraJca vastvabhyupagacchanti, bhUtaM bhautikaM cittaM caittazca / tatra bhUtaM pRthivIdhAtvAdayaH, bhautikaM rupAdayazcakSurAdayazca / catuSTaye ca pRthivyAdiparamANavaH kharasnehoSNe raNasvabhAvAste pRthivyAdibhAvena saMhanyanta iti manyante / tathA rupavijJAnavedanAsaMjJAsaMskArasaMjJakAH paMca skandhAH, te'pyAdhyAtmaM sarvavyavahArAspadabhAvena saMhanyanta iti manyante / " Sankarabhasya to Vedanta Sutra II. 2. 18 For Personal & Private Use Only

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xxviii all commentators ; and in addition according to Brahmavidyabharana, the knowledge determinate and indeterminate of external things (savikalpakam nirvikalpakancha pravrittivijnanasangitam). The vedanaskandha comprises pleasure, pain etc. The sanjaskandha comprises the cognition of things by their names (Gaurasva ityadi-sabda-sanjalpitapratyayah, Ananda Giri; Gaurasva ityevam namavisista-savikalpah pratyayah, Go. Au; Sanjna Yajnadattadipada-tadullekhi savikalpapratyayo va dvitiyapakse vijnanapadena savikalpapratyayo na grahyah. Brahmavidyabharana) The Samskaraskandha comprises passion, aversion etc. dharma and adharma... The Vijnanaskandha is Chitta, the other skandhas Chaitta." Nyaya-pravesa 1. zuci naraH ziraH kapAlaM prANyaGgatvAt zaMkhazuktivat / 2. mAtA me vandhyA / 3. vASpAdibhAvena saMdihayamAno bhUtasaMdhAtognisiddhAvupadizyamAnaH saMdigdhAsiddhaH / 4. tatra pakSaH prasiddho dharmI / 3. Similarities between the aphorisms in Pariksamukham and the same in Nyaya-prabesa and Nyayavindu of Dharma-kirti have been shown by Pandit Kailas Chandra Sastri1. Nyaya-vindu 1. anumAnaM dvidhA / 2. svArtha parArtha ca / * nehA prativaddhasAmarthAni dhUmakAraNAni santi, dhUmAbhAvAt / 4. nAtra ziMzapA vRkSAbhAvAt / 5. nAstyatra zItasparzaH dhUmAt / For Personal & Private Use Only .... .... .... .... Pariksamukham VI. 19 VI. 20 VI. 25, 26 III. 26, 27 III. 52 III. 53 III. 81 III. 80 III. 73

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xxix The title of the work Pariksamukham is thus derived according to the author of NyayamaniMeaning of the dipika : Pariksa or Tarka is the discussion used in title "Pariksa. finding out the strength or weakness of various mukham." arguments which are opposed to one another. 'Pari' means full' and 'Tksanam' means discussion' (of subjects). 'Amukha' means 'the entrance' to those who want to understand this subject. This work (Pariksamukham) is like such a door.": Another derivation is also suggested by the same writer as follows : "As examination of all objects is made by Pramana so Pramana is the first thing (Amukha) in Fariksa (discussion). Here the work itself describing Pramana (which is Pariksamukham) is also titled in the same name. As ascertainment is made by Pramanas leaving aside fallacies, discussion goes on with the help of Pramanas by those engaged in arguments. So the name 'Pariksamukham' of this work is justified." Nothing in detail is known about Manikyanandi Manikyanandi, the ndi. the author of Pariksamukham. In the Visvakosa 1. "anyonyaviruddha-nAnAyuktiprAvalyadaurbalyAvadhAraNAya pravarttamAno vicAraH parIkSA tarka iti yAvat / 'pari' samantAdazeSa niHzeSata 'IkSaNaM' vicAraNaM yatra arthAnAm iti vyutptteH| tasya 'AmukhaM' tavyutpattau pravezArthinAM pravezadvAramidaM prakaraNam / " 2. "athavA samastaprameyajAlaparIkSAyAH pramANapUrvakatvAt pramANaM parIkSAmukham / atra mukhazabdasya prathamArthavAcitvAt pramANapratipAdakaM prakaraNamapi parIkSAmukhamityucyate / pramANanizcayasyApi etat prakaraNapUrvakatvAt tadAbhAsavyAvRttyA nizcitaM hi pramANaM puraskRtya parIkSA kriyate prekSApUrvakAribhiriti prakaraNasya parIkSAmukhanAmadheyamanupacaritam // " Nyayamani-dipika, a commentary on Prameya-ratna-mala. [ From a Manuscript preserved in Jain Siddhanta Bhavan, ARRAH ]. For Personal & Private Use Only

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Manikyanandi was later than Akalanka. XXX (a Bengali encyclopaedia) it is mentioned "According to the Pattavali of the Sarasvati Gachcha of the Digamvaras, Manikyanandi became Pattadhara in 585 Vikrama Samvat (523 A. D.) Before be became a Pattadhara that is to say, in the beginning of the 6th century, Manikyanandi wrote Pariksamukham. This view is untenable. It is accepted by everyone that Manikyanandi was later than Akalanka and that he based his work or Akalanka's writings. Anantavirya, the author of Prameya-ratna-mala a commentary on Pariksamukham begins his work by saluting Manikayanandi in this manner : Salutation to that Manikyanandi who has churned the nectar of the knowledge of Nyaya from the ocean of the words of Akalanka1. In Nyayamani-dipika a commentary on Prameya-ratna-mala we find : "Bhatta Akalanka Deva promulgated the influence of the true religion by the weapon of arguments delighting the hearts of all scholars of the world in the court of King Hima-sitala....Afterwards the great sage Manikyanandi wrote the Prakarana Pariksamukham culling the subject matter from the ocean of the sastra written by him (Akalanka). This work (of Manikyanandi) is like a vessel to cross the ocean (of the work of Akalanka.)" 1. " akalaMkavaco'mmodherudadhe yena dhImatA / 2. nyAyavidyAmRtaM tasmai namo mANikyanandine || " Prameyaratnamala. 'sakalarAjAdhirAjaparamezvarasya himazItalasya mahArAjasya mahAsthAnamadhye ** bhagavAn bhaTTAkalaMkadevo vizvavidvanmaNDalahaddayAhlAdiyuktizastreNa jagatsaddharmaprabhAvamavabudhattamAm / tadanu *** mANikyanaMdimunivRndArakastatprakAzitazAstramahodadhe ruddhRtya tadavagAhanAya potopamaM 'parIkSAmukha' nAmadheyamanvarthamudvahat prakaraNamAracayan mudA / " Nyayamanidipika ( A Mss. ). For Personal & Private Use Only

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xxxi Time of Akalanka. Prabhachandra the author of Prameyakamalamartanda has written : "As the subject as laid down by Akalanka could be understood only by the wise, the Acharya (Manikyanandi) composed this Prakarana to explain that subject quoting the same with the object of laying down the same and wishing to explain the same (to all)". There are differences of opinion as to the time during which Akalanka flourished. In Aradhanakatha-kosa (15th or 16th century A.D.), Akalanka is described as the son of the minister of Subhatunga the King of Manyakheta. It is also mentioned that there was a discussion in the court of King Himasitala between him and the Buddhists. In the Mallisena * Prasasti in Sravana Belgola the latter incident is supported. It is also mentioned therein that Akalanka visited the court of King Sahasatunga. Dr. Satish Chandra Vidyabhusana has taken Subhatunga or Sahasatunga as Krisnaraja I of the Rashtrakuta dynasty. Pandit Nathuram Premi following this view has mentioned that the time of Akalanka was from Vikram Samvat 810 to 832 (753 to 775 A.D.)3 Dr. K. B. Pathak holds the view .. ___ 1. "zrImadakalaMkArtho' vyutpannaprajJairavagantuM na zakyata iti tadvyutpAdanAya karatalAmalakavat tadarthamuddhRtya pratipAdayitukAmastatparijJAnAnugrahecchApreritastadarthaafaurgagqui 976 Tofagarar: GTE 1" Prameya-kamala-martanda. 2. "Manikyanandi was a Digamvara author... As his work is based on that of Akalanka, he must have lived after 750 A. D.... Manikyanandi seems to have lived about 800 A.D." History of the Medieval School of Indian Logic. Page 28. 3. Jain Hitaishi Bhaga 11. Page 428. Vide 37 tangan 810 se 832 taka ke kisI samaya meM jIvita the|" For Personal & Private Use Only

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xxxii that Akalanka was a contemporary of Sahasatunga Dantidurga. B. Kamta Prasad Jain criticising the view of Mr. Premi, has accepted the view that Sahasatunga was none other than Dantidurga who reigned from 744 to 759 A.D. and has suggested that the time of Akalanka was from 744 to 782 A. D. B. Kamata Prasad has given arguments to support his view in his article in Hindi entitled "Sree Bhattakalanka Deva" published in Jain Siddhanta Bhaskar Bhaga 3, Kiran 4. This view has however been ably refuted by Pandit Kailas Chandra Sastri in his article "Bhattakalanka ka Samaya" printed in the same journal (Bhaga 4 Kiran 3). The first argument of B. Kamtaprasad is that Akalanka has been mentioned by Jinasena in his. Harivamsapurana and two verses have been quoted in support of this view and it is also mentioned that Dr. R. G. Bhandarkar has also mentioned this fact. It has however been pointed out by Pandit Kailas Chandra Sastri that it is not correct to interpret the word 'Deva' in the first verse to mean Akalanka. It really refers to Devanandi alias Pujyapada the author of Jainendra Vyakarana. In the second verse it is merely mentioned that the fame of Virasena is 'akalanka' ('free from any flaw'). It has no 1. " indracandrArkajainendravyADivyAkaraNekSiNaH / devasya devasaMdhasya na vandyante giraH katham // " Verse 31. Harivamsa Purana. "vIrasenaguroH kIrttirakalaMkAvabhAsate / " Verse 39. Harivamsa Purana. 2. Principal Results of my last two years studies in Sanskrit Mss. Literature by R. G. Bhandarkar (Wier, 1889) Page 31. For Personal & Private Use Only

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connection with the author 'Akalanka'. Had Jinasena any desire to eulogise Akalanka, he would have done this in an un-ambiguous manner. It is however not disputed by Pandit Sastri that Jinasena was a writer later than Akalanka. Vidyananda in his Astasahasri a commentary on Akalanka's Astasati has mentioned Kumarasena. This Kumarasena has also been mentioned in Hariyamsapurana of Jinasena. Prabhachandra a commentator on Pariksamukham who was undoutedly later than Maaikyanandi who followed Akalanka is mentioned in the Adipurana of Jinasena. The next argument of B. Kamtaprasad is that Akalanka was later than Dharmakirti, the Buddhist philosopher who flourished in the beginning of the seventh century ( 635 to 650 A.D. approximately ) Pandit Sastri admits this and gives examples showing that Akalanka has quoted and refuted the views of Dharma-kirti'. Pandit sastri however 1. The following instances are given : (a) The Karika in Akalanka's Laghiya-straya beginning with "Faria qufaeculiari" mentions "aaa: Fiera ferratafiarechal" found in karika 124 Chapter III of Pramana-varttika written by Dharma-kirti. Vide also "Dharmakirti who is not referred to by Hieun Thsang but is referred to by I-Tsing very probably belonged to a period between 600-650 A.D." Introduction to Sadhana-mala Page XXVII by B. Bhattacharya M.A. (Gaekwad's Oriental Series). (b) The argument hi agri Hrafeitora: 1" mentioned in Pramana-varttika I. 91 has been met by Akalanka in his Nyayavinischaya in the verse beginning with TAI CEATAI na anfi Avatai" (c)' In Asta-sats of Akalanka on Aptamimamsa verse 53 we P-5 For Personal & Private Use Only

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xxxiv is unable to accept the conclusion of B. Kamtaprasad from this fact that Akalanka was at least hundred years later than Dharmakirti, for it is urged that even contemporary writers can quote and refute each other's views and many examples can be given of such refutations. Dr. K. B. Pathak has mentioned that as Kumarila Bhatta has attacked some of the views of Samantabhadra and Akalanka, it must be supposed that he was a contemporary of those writers and lived even after the death of Akalanka. In his article discussing the date of Samanta-bhadra" he has mentioned that the refutations of each other's views by Kumarila and Akalanka took place at the latter half of the eighth century A.D. B. Kamtaprasad has accepted this view and lays down that the time of Kumarila is 700 to 760 A. D. Pandit Sastri points out that as B. Kamtaprasad accepts the time of Akalanka to be 744 'to 782 A.D., how can it be possible that Kumarila lived even after the death of Akalanka as Kumarila according to B. Kamtaprasad (following Dr. K. B. Pathak) lived only up to 760 A. D.? Further, Pandit Sastri is unable to accept this date of Kumarila without satisfactory proof, but is willing to accept that Kumarila find "na tasya kiMcid bhavati na bhavatyeva kevalam". This is exactly the second half of verse 279, Chapter I of Pramana-varttika. (d) The view of Akalanka expressed in the sentence beginning with "atracafetaret 91" mentioned in Astasahasri Page 81 discussing the Nigraha-sthanas of the Buddhist philosophers is a refutation of the Vada-nyaya of Dharmakirti. 1. Annals of the Bhandarkar Oriental Research Institute Vol. II. p. 141. For Personal & Private Use Only

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XXXV existed during the latter part of the seventh century refuting the view of Dr. K. B. Pathak that Kumarila flourished in the 8th century'. In the work 'Akalanka-charitra' it is mentioned that in 700 Vikrama Samyat (643 A.D.) there was a great discussion between Akalanka and the Buddhists: Pandit Sastri points out that B. Kamta Prasad has taken the date as saka 700 but it is clear from the Sanskrit verse that Vikram Samyat is referred herein. Pandit Sastri holds the view that Akalanka flourished in the middle of the 7th century. After cri. ticising the views of B. Kamtaprasad, Dr. Pathak, Dr. Bhandarkar, and Dr. S. C. Vidyabbusana as mentioned above, he mentions the following evidence regarding the time of Akalanka. Siddhasena Gani has written a commentary on the Tattvartha Bhasya. Siddhasena has mentioned Dharmakirti (7th century ). Silanka ( 9th century) has mentioned Siddhasena as Gandhahasti. The date of Siddhasena therefore lies between these broad periods. Siddhasena has mentioned the work 1. Annals of the Bhandarkar Oriental Research Institute Vol. XIII. P. 157. 2. "Familien taloTerrazamHIERO Testimular agafat HETELE II" Epigraphia Carnatika II. Introduction. Pandit Jugalkishore Mukhtar in his article "samantabhadra kA samaya site Eto o fato 9789" (Jaina Jagat. Year IX. Vol. 15 Page 16 ) has given the reading " 193141@ter" which appears to be the correct one. For Personal & Private Use Only

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xxxvi "Siddhi-vinischaya', of Akalanka in his Tattvartha Bhasya Tika". Jinadasa Gani Mahottar composed a Churni on Nisitha-sutra. In a Mss. of this work, the date of its composition is mentioned as Saka Samvat 598 (676 A.D.) Jinadasa has mentioned the work Siddhi-vinischaya of Akalanka? So Akalanka cannot have flourished later than 676 A.D. Pandit Sastri quotes the following internal evidence from Akalanka's works which may be valuable to ascertain his date. Dignaga the celebrated Buddhist philosopher in laying down the definition of Pratyaksa Pramana bas mentioned that Pratyaksa is 'Kalpanapodha' Dharmakirti who was later than Dignaga added "Abhranta' to it in defining Pratyaksa. Akalanka in his Tattvartha-rajavarttika has criticised the definition of Pratyaksa Pramana as laid down by Dignaga. A verse from Dignaga's Pramana-samuchchaya has also been quoted by Akalanka3. Pandit Sastri is of opinion that as Akalanka has not criticised Dharmakirti's definition of Pramana in his Tattvartha-raja-varttika, though he criticised views of Dharmakirti in his other works, we may infer that Dharmakirti's works Pramana1. "get oppe TCUTAFIT: Faarufunafafael telefonlan: felice fafara cupientemente uscatent fastefna EMUIEROTI" Page 37. 2. "dasaNagAhI-dasaNaNANapyabhAvagANi satthANi siddhivinicchayasaMmavimAdi gehaMto asaMtharamANe jaM akappiyaM paDisevati jayanAthe tattha se suddho aprAyazcittI bhvtiityrthH|" 3. Sed ac A14 ATAFALGUTATI : TETETUTETraga Faconureperat ll" Pramana-samuchchaya by Dignaga. For Personal & Private Use Only

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XXXVu varttika, Pramana-vinischaya etc. were composed later than Tattvartha-raja-varttika. In Tattvartharaja-varttika, Akalanka has quoted a verse which is said to be the first verse of the Prakarana entitled Santanantara-siddhi' of Dharmakirti". Pandit Sastri holds the view that as Dharmakirti flourished from 635 to 650 A. D. Akalanka's date can be ascertained from this. Akalanka has also quoted from the work 'Abhidharmakosa' of Vasubandhuo. Pandit Sastri concludes from the above that Dharmakirti flourished from 635 to 650 A. D. and that Akalanka lived in the middle of the 7th century A.D. In my opinion, no great help is derived from the internal evidence namely that Akalanka has mentioned Dharmakirti, Vasubandhu or Dignaga. There is a view that Vasubandhu and Dignaga were contemporaries'. Udyotakara in his Nyayavarttika refuted the views of Dignaga while discussing Prameya of Anumana Pramana. Udyotakara has also mentioned Dharmakirti and Vinita-deva in Nyayavarttika. This Udyotakara has been men 1. "glayali farmi egr FAQESUE TCHETT 1 Apa gle HTC HT a ag a ag eft: 11" Tattvartharaja varttika. P. 19. [ Sanatana Jaina Granthamala ] 2. "afar fara fe que fagnatura: 1 nirupaNAnusmaraNavikalpanavikalpakAH // " Abhidharma-kosa of Vasubandhu. We find the reading "faloperire face geht:" in Abhidharma-kosa. 3. Nyayadarsana by Mahamahopadhyaya Phanibhusana Tarkabagis Vol. I. (first edition ) Page 39. For Personal & Private Use Only

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xxxviii tioned by Subandhu the author of Vasavadatta". Subandhu was earlier than Banabhatta who lived in the court of king Harshavardhana of Kanauj (beginning of the 7th century). Banabhatta has praised the work Vasavadatta in his work Harsacharita?. Thus only this much can be mentioned with certainty that Dignaga, Dharmakirti and Vasubandhu could not have flourished later than the sixth century. Dr. Jacobi says "He (Udyotakara ) may therefore have flourished in the early part of the sixth century or still earlier "3. But Vasubandhu and Dignaga might have lived long before the 6th century A. D. Yuan Chwang who came to Nalanda Vihara in 637 A. D. has written that within a thousand years from the death or the Nirvana of Buddha, Monaratha and his disciple Vasubandhu livedo. Samuel Beal in his note to the above passage has written that at that time the Chinese Buddhists, accepted the date of Nirvana of Buddha as 850 B. C. On this calculation 1. rifeerfaria squinea-F97914,1" Vasavadatta. 2. Watarameet Tri aragalu" Harsa-charitam. 3. The Dates of the Philosophical Sutras of the Brahmanas by Hermann Jacobi [Journal of the American Oriental Society Vol. 31, 1911 ]. 4. "This Master ( Manoratha ) made his auspicious advent within the 1000 years after the Buddha's decease...Manoratha... sent an account of the circumstances to his disciple Vasubandhu and died." (Ta-T'ang-Hsi-yu-chi by Yuan Chwang ). Thomas Watters writes : "According to Yuan-Chwang Manoratha flourished within 1000 years after the decease of Buddha. This, taking the Chinese reckoning would place the date of the Sastra-master before A.D. 150". For Personal & Private Use Only

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xxxix the date of Vasubandhu will fall in the 2nd century Dignaga accordingly will be of the same B. C.1 date. The commentator Mallinatha has mentioned while explaining a verse in Kalidasa's Meghaduta that Dignaga was a contemporary of Kalidasa. This view has however been not generally accepted. It is difficult to lay down definitely as has been done by Pandit Sastri that because Akalanka has criticised the definition of only Dignaga and not that of Dharmakirti in his Tattvartharajavarttika, we should conclude that the work 'Pramanavinischaya' of Dharmakirti was not then written. In our opinion, it is very unsafe to draw such a conclusion from only this material specially as Pandit Sastri himself shows that Akalanka named his work 'Nyaya-vinischaya' on the line of Dharmakirti's 'Pramana-vinischaya' and the views of Dharmakirti have been refuted in other works of Akalanka. Kumarila Bhatta was not referred to in the Nyaya Varttika of Udyotakaras. This may sup 1. But see: "Asanga brother of Vasubandhu (280-360) must have flourished in the first half of the fourth century". Introduction to Sadhana-mala (Geakwad's Oriental Series) Page XXVII by B. Bhattacharya M.A. 2. " diGnAgAnAM pathi pariharaNa sthUlahastAvalepAn // " Meghadutam. Purva-meghah verse 14. "diGnAgAcAryasya kAlidAsapratipakSasya hastAbalepAn hastavinyAsapUrvakadUSaNAni adreradrikalpasya diGnAgAcAryasya zRMgaM prAdhAnyaM harati / " Sanjivani (commentary by Mallinatha). 3. Nyayadarsana by Mahamohopadhyaya Phanibhusana Tarkabagis Vol. 1 (first edition P. 37-38). For Personal & Private Use Only

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xl port the view of Pandit Sastri that Kumarila Bhatta was not at least earlier than the 7th century A. D. A. B. Keith in his Karma-Mimamsa Pages 10-11 writes: "Kumarila's date is determinable within defiinite limits; he used the Vakyapadiya of Bhartrihari; neither Hieun-Thsang nor It-sing mentions him; he was before Sankara; he attacked the Jain theory of an omniscient being as propounded in the Apta-mimamsa of Samanta-bhadra, but is not ans wered by Akalanka in his Astasati which comments on the Apta-mimamsa. On the other hand he is freely attacked by Vidyananda and Prabhachandra who both lived before 838 A. D. Vidyananda assures us, doubtless correctly, that he criticised the Buddhist Dharmakirti and Prabhakara, on the latter point agreeing with the result above arrived from internal evidence. The upper limit is therefore, not earlier than 700 A. D. The lower limit depends on his precise chronological relation to Sankara and the latter's exact date. Later tradition, the Sankaravijayas of Madhava and the pseudo-Anandagiri would make him an older contemporary, but the interval may have been considerably longer." We agree with the views of Pandit Sastri regarding his conclusion about the time of Akalanka so far as materials are available up to the present. We have dealt with the date af Akalanka in detail as we have no other data for fixing the date of Manikyanandi who we only know flourished later than Akalanka and based his work on Akalanka's writings. From what have already been discussed, we may infer that Manikyanandi flourished during For Personal & Private Use Only

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the end of the 7th or the beginning of the 8th Commentaries century A. D. He has mentioned the Charvaka on Parikna school of philosophy as well as the Buddhist, mukham. Sankhya and Nyaya-vaisesika systems of philosophy and Prabhakara and Jaimini?. Prabhachandra was the most celebrated commentator of PariksaI. Prameya- mukham. His work is entitled "Prameya-kamala kamala- martanda". This Prabhachandra has been mentioned martanda by (with his work Nyaya-kumuda-chandrodaya ) Prabhachandra. by Jinasena in Adipurana ( 838 A. D.) in the following verse : "I praise Prabhachandra the poet whose fame is white as the rays of the moon and who has encompassed the whole world by making 'Chandrodaya' (`rising of the moon' ; another meaning the work entitled Kumudachandrodaya' )". Prabhachandra saluted Manikyanandi at the beginning of Prameya-kamala-martanda". 1.: erfaffl Figa: gallgfaaret TEACHER Tacfaperala 11" Pariksamukham VI. 56. 2. "saugatasAMravyayaugaprabhAkarajaiminIyAnAM pratyakSAnumAnAgamopamAnArthAFerra sarfa cuffiaa Il" Ibid VI. 57. 3. "GILTSPURTE GH1975afa Egai Stical and coi ta 319redi FOTEL II" Adi-purana. Jinasena lived in the court of Amoghavarsa I who reigned according to Vincent Smith from 815 to 877 A.D. ( Early History of India P. 328 ). 4. SETEN ATI achegarcraatit mANikyanandipadapaMkajasatprasAdAt / artha kiM na sphuTayati prakRtaM ladhIyAMlokasya bhAnukaravisphuritAdU gavAkSaH // " Prameyakamala-martanda. P-6 For Personal & Private Use Only

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II. Prameyaratnamala by Anantavirya. xlii '3 Prabhachandra's commentary is specially valuable as it quotes the views of various Hindu and Buddhist writers on Nyaya philosophy and criticising the same establishes the Jain view. The view of Dr. K. B. Pathak that Prabhachandra was a disciple of Akalanka is erroneous1. 1. Dr. Pathak has taken the following verse of Prabhachandra in his work Nyayakumudachandrodaya to mean that Prabhachandra was a disciple of Akalanka, but no such interpretation is possible (Vide article by Pandit Jugalkisore published in Anekanta Vol. I. Page 130 ). "vodhaH ko'pyasamaH samastaviSayaM prApyAkalaMkaM padam jAtastena samastavastuviSayaM vyAkhyAyate tatpadam / kiM na zrIgaNabhRjjinendrapadataH prAptaprabhAvaH svayaM vyAravyAtyapratimaM vaco jinapateH sarvAtmabhASAtmakam // " 2. " trailokyodara varttivastuviSayajJAnaprabhAvodayo duSprApo'pyakalaMkadevasaraNiH prApto'tra puNyodayAt / svabhyastazca vivecitazca zatazaH so'nantavIryoktito bhUyAnme nayanItidattamanasastadbodhasiddhipradaH || " 8. " gUDhamarthamakalaMka vAG mayAgAdhabhUminihitaM tadarthinAm / vyaJjayatyamalamanantavIryavAna dIpavarttiranizaM pade pade // " The most widely read commentary of Pariksamukham is Prameya-ratnamala. We have published the full text of it in this edition. The writer of this is Ananta-virya who also wrote commentaries of Akalanka's works. Prabhachandra has mentioned at the beginning of the fourth Chapter of his Nyayakumudachandra that he has been able to study and discuss many times through the writings of Anantavirya, the difficult expositions of Akalanka imparting a knowledge of all objects in the three worlds. Vadiraja Suri in his Nyaya-vinischaya-vivarana writes that at every step the deep meaning of Akalanka's writing has been illuminated by the writings of Anantavirya like a lamp3. For Personal & Private Use Only

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xii Though such a great writer, Anantavirya professed utmost humility in saying at the beginning of his commentary on Siddhivinischaya :-"It is a great wonder that even Anantavirya (in another sense 'one who has infinite power' ) is unable to explain fully the meaning of the work of Akalanka"1. In this commentary on Siddhivinischaya, Anantavirya has mentioned Dharmottar, Prajnakar and Archata. The date of Archata the author of the commentary on Hetu-vindu is according to Rahula Sankrityayana 825 A. D. Ananta-virya must have therefore flourished not earlier than the 9th century A.D. In Prameyaratnamala, Anantavirya has referred to Dharmakirti (page 10 ) Vyasa (page 20 ), Patanjali (page 20 ) Avadhuta (page 20 ) and Manu ( page 49 ). He has mentioned the works Apta-pariksa (page 23), Devagamalankara also known as Apta-mimansa (page 24 ) by Samantabhadra and Naya-chakra. He has quoted from the Vedas ( page 20 ) and Sankhya-karika ( page 52 ) of Isvara-krisna. ___Sayana-Madhava in his Sarva-darsana-samgraha while explaining Saptabhanginaya of Arhata Darsana has quoted Ananta-virya'. 1. "devasyAnantavIryo'pi padaM vyaktuM tu sarvataH / na jAnIte'kalaMkasya citrametad paraM bhuvi // " 2. "tatsarvamanantavIryaH pratyapIpadat tavidhAnavivakSAyAM syAdastIti gatirbhavet / syAnAstIti prayogaH syAttanniSedhe vivakSite / / krameNobhayavAgchAyAM prayogaH samudAyabhAk / yugapattadvivakSAyAM syAdavAcyamazaktitaH / / AdyAvAcyavivakSAyAM paJcamo bhaMga iSyate / antyAvAcyavivakSAyAM SaSThabhaMgasamudbhavaH // samuccayena yuktazca saptamo bhaMga ucyate / / iti / " For Personal & Private Use Only

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xliv Ananta-virya has mentioned Prabhachandra in the beginning of his work : "When there is a moon like the work of Prabhachandra, how can I resembling a fire-fiy expect to be counted ?"1 It is mentioned in the beginning of Prameyaratna-mala that this commentary 'Panchikai on Pariksamukham was composed for study of Santisena at the request of Hirapa the favourite son of Vaijeya'. At the colophon of this work it is mentioned that Vaijeya was born in the family of Vadaripala. His wife was Nanamba who was also known as Revati, Prabhavati and Prathitambika. Hirapa was their son. At his request, Anantavirya has cleared the meaning of the work of Manikyanandi 4. Sarvadarsana-samgraha Edited by V. S. Abhayankar Pages 83-8+. . 1. "prabhenduvacanodAracandrikAprasare sati / mAdRzAH ka nu gaNyante jyotiriGgaNasannibhA // " Prameya-ratnamala. 2. Panchika is a commentary in which each word of the original work is explained. c.f. "kArikA svalpavRttistu, sUtraM sUcanakaM smRtam / TIkA nirantaraM vyAkhyA, paMcikA padabhaMjikA // " 3. "vaijeyapriyaputrasya hIrapasyoparodhataH / zAntiSeNArthamArabdhA priikssaamukhpNcikaa.||" Prameyaratnamala. "zrImAn baijeyanAmAbhUdapraNorgaNazAlinAm / vadarIpAlavaMzAlivyomadayumaNirurjitaH / / tadIyapatnI bhuvi vizrutAsInnANAmbanAnmA guNazIlasImA / yAM revatIti prathitAmviketi prabhAvatIti pravadanti santaH // tasyAmabhUdvizvajanInavRttinAmbuvAho bhUvi hIrapAravyaH / svagotravistAranabhoMzumAlI samyaktvaratnAbharaNArcitAMgaH // tasyoparodhavazato vizadorukIrtermANikyanandikRtazAstramagAdhabodham / spaSTIkRtaM katipayairvacanairudArairvAlapravodhakarametadanantavIryaiH // " Colophon to Prameyaratnamala. For Personal & Private Use Only

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xlv Commentaries on Prameya ratna-mala. (a) Arthaprakasika. Prameyakamalamartanda being a voluminous work and full of discussions regarding views of logicians other than Jain logicians, could not easily be tackled by those who wanted to learn the subjectmatter only of Pariksamukham. Prameya-ratnamala satisfied their want being a shorter and simpler work though it briefly alluded to the views of other logicians wherever necessary. Many expositions of this commentary Prameyaratnamala were written. Three of these are preserved in Jain Siddhanta Bhavan, Arrah. The first is Arthaprakasika. In the verses at the beginning it is mentioned that it is written by Panditacharya (no specific name being given )'. Some attribute it (without however any definite proof ) to Charukirti. There were several Charukirtis and nothing definite can be said as who really was the author of this treatise. The Mangalacharana, the colophon and a portion from the middle of this work have been printed from the Mss. in Jain Siddhanta Bhaskara. Bhaga 4. Kirana 1. Prasasti-sangraha page 66. The second is Prameya-ratna-mala-lankara. After saluting Akalanka?, and Manikyanandi(r) the author praises Prabhachandra the author of Prameya (b) Prameya- ratnamalalankara. 1. " afastarafa aferat grade255741 prameyaratnamAlArthaH saMkSepeNa vivicyate / prameyaratnamAlAyAH vyAranyAs santi sahasrazaH / aerfa afocalarifa'da flag: ll" Arthaprakasika. "Percal PPATAISHAT A fe a alespea grati" Prameyaratnamalalankara. dan anda France et Tahffurecaret HH !" Ibid. 2. 3. For Personal & Private Use Only

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1. 2. xlvi kamalamartanda1. The author then mentions his name as Charu-kirti and the name of the work as Prameyaratnamalalamkara. From the colophon of this work we learn that this Charukirti resided in Sravana Belgola (where the world-renowed image of Gommatesvara exists) and belonged to Desi Gana. Gommatesvara or Vahuvali is saluted in two verses at the end1. Pandit Bhujavali Sastri is of opinion that it is very probable that this Charukirti was the author of the same name who composed commentaries on Parsvabhyudaya, Chandraprabha kavya, Adipurana, Yasodharacharita, Neminirvana etc. The Pattadhisas of Sravana Belgola are all known by the common name of Charukirti. So it is difficult to settle who this particular person was. " jayatu prabhendusUriH prameyakamalaprakANDamArttaNDena / " Ibid. "zrIcArukIrttidhuryassantanute paNDitAryamunivaryaH / vyAkhyAM prameyaratnAlaMkArAkhyAM munIndrasutrANAm // " Ibid. "zrImaddezigaNApragaNyasya zrImad vel gulapuranivAsarasikasya cArukIrttipaNDitAcAryasya kRtau parIkSAmukhasUtravyAkhyAyAM prameyaratnamAlAlaMkArasamAkhyAyAm ...' 3. 33 Ibid. The Mangalacharana, the colophon and some portions from the middle of this manuscript have been printed in Jain Siddhanta Bhaskar. Bhaga 4. Kirana 1. Prasasti sangraha pages 68-71. 4. "kiM ca zrIgumaTezvarasya kRpayA viMdhyAdricUDAmaNeH / " Ibid. Also: "zrImadUvelagulamadhyabhAsuramahAvindhyAdricintAmaNiH zrImad bAhubalI karotu kuzalaM bhavyAtmanAM santatam / " Ibid. 5. Notes by Pandit K. Bhujavali Sastri on Prasasti sangraha Page 71 (Jain Siddhanta Bhaskara. Bhaga 4. Kirana 1). For Personal & Private Use Only

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xlvii (c) Nyayamani dipika. The third work is Nyayamanidipika. Two Mss. of this work are preserved in Jain Siddhanta Bhavan, Arrah. The name of the author is not found in the Mss. Pandit Subayya Sastri says that in some palm leaf Mss. of this work, the name of the writer is mentioned as Ajitasenacharya. Pandit K. Bhujavali Sastri says that this is supported by "Catalogue of Sanskrit and Prakrita Manuscripts in the Central Provinces and Berar by R. B. Hiralal B. A. Appendix B"1. The author has made obeisance to Akalanka, Anantavirya, Manikyanandi and Prabhachandra in the Mangalacharana of his work?. As regards commentaries to Pariksamukham, he mentions that Prabhachandra wrote an exhaustive commentary entitled Prameyakamalamartanda. Though this work was suitable to scholars, there was a necessity for a shorter and easier commentary. Hirapa Vaisya the son of Vaijeya of the family of Badripala requested Ananta-virya to teach Santisena. Anantavirya composed Prameya-ratna-mala under these circumstances. 1. - Notes by Pandit K. Bhujavali Sastri on Prasasti sangraha Page 2-3 (Jain Siddhanta Bhaskar Bhaga II. Kirana 1'). 2. zrIvarddhamAnamakalaMkamanantavIryamANikyanaMdiyatibhASitazAstravRttim / "bhaktyA prabhenduracitAlaghuvRttidRSTayA natvA yathAvidhi vRNomi / laghuprapaJcam // " Nyaya-mani-dipika. 3. "tadanu tatprakaraNasya viziSTatamo'tispaSTaM....prabhAcandrabhaTTArakaH prameyakamalamArtaNDanAmavRhapRttiM carIkaroti sm| tad vRttigranthasya....sakalavidvaJcittaprakAzakatve'pi....bAlAntaHkaraNa....prakAzanasAmarthyAbhAvamAkalayya tatprakAzanAya.... prameyaratnamAletyanvarthanAmovahatI....ladhvI vRtti....anantavIryAcAryavayoM....vaijeyapriyasUnunA hIrapAkhyavaizyottamena vadarIpAlavaMzadyumaNinA zAntiSeNAdhyApanAbhilASiNA preritaH san prArIpasuH...." Ibid. For Personal & Private Use Only

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xlviii III. Prameya- kanthika. A commentary named Prameya-kanthika on Pariksamukham was written by santivarni. It has not been possible to ascertain details about this santivarni or the probable time when his work was written. There are five Sections (Falas) in this work. Following the Sutras of Pariksamukham the author has refuted the views of other logicians ( Bauddha etc. ) and established the Jain view. A Mss. of this work is preserved in Jain Siddhanta Bhavan, Arrah and the portions at the beginning and the colophon have been published in Jain Siddhanta Bhaskara Bhaga 4, Kiranas 1 and 2. 'PrasastiSangraha, pages 72 and 731. . Vadiveva Suri (12th century A. D.) composed Pramana-naya-tattvalokalankara closely following Pariksamukham. Many aphorisms are exactly the same, only synonyms being used". In some aphorisms, an attempt is seen to show some novelty by giving examples of a different kind but the examples Pariknamukham and Pramana naya-tattvalokalankara. ___1. The Mangalacharana runs thus : "zrIvardhamAnamAnamya viSNuM vizvasRjaM hrN| parIkSAmukhasutrasya granthasyArtha vivRNmahe // " The Colophon is : "zrIzAntivarNiviracitAyAM prameyakaNThikAyAM paJcamaH stavakaH samAptaH / prameyakaNThikA jIyAt prsiddhaaneksdgunnaa| lasan mArtaNDa-sAmrAjyayauvarAjyasya kaNThikA // sa niSkalaGka janayantu tarke vA bAdhitarko mama tarkaratne / kenAnizaM brahmakRtaH kalaMkazcandrasya kiM bhUSaNakAraNaM na // " Compare "hitAhitaprAptiparihArasamartha hi pramANaM tato jJAnameva tat // " Pariksamukham. I. 2. and "abhimatAnabhimatavastusvIkAratiraskArakSama hi pramANamato jJAnamevedam / " Pramananayatattvalokilaikara I. 3. 2. For Personal & Private Use Only

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xlix in Pariksamukhum are more simple and easily understood'. In many places some extra words have been introduced in aphorismss. A detailed comparison between Pariksamukham and Pramana-nayatattvalokalankara will be found in the article in Hindi entitled 'Pramana-nayatattvalankara ki samiksa' by Pandit Bansidhar Ji in Jain Siddhanta Bhaskar, Bhaga 2. Kiranas 1 and 2. Pages 18 and 70. ___ 1. Compare : "ghaTamahamAtmanA vedmi|" Pariksamukham I. 8. "karikalabhakamahamAtmanA jAnAmi / " Pramananayatattvalokalankara I. 16. "pradIpavat / " Pariksamukham. I. 12. mihirAlokavat / " ___Pramananayatattvalokalankara I. 17. or "yathA nadyAstIre modakarAzayaH santi dhAvadhvaM maanvkaaH|" Pariksamukham VI. 52. "yathA mekalakanyakAyAH kUle tAlahintAlayormale sulabhAH piNDakhajurAH santi tvaritaM gacchata gacchata shaavkaaH|" Pramananayatattvalokalankara. VI. 84. 2. Compare : "sahacAriNorapi parasparaparihAreNAvasthAnAt sahotpAdAcca / " Pariksamukham III. 64. "sahacAriNoH paraspararupatyAgena tAdAtmyAnupapatteH sahotpAdena tadutpattivipattezca sahacarahetorapi prokteSu naanuprveshH|" ____Pramananayatattvalokalankara III. 76. "upalambhAnupalambhanimittaM vyAptijJAnamUhaH // idamasmin satyeva bhavatyasati na bhavatyeveti c||" Pariksamukham. III.11.12. 'upalambhAnupalambhasaMbhavaM trikAlIkalitasAdhyasAdhanasambandhAdyAlaMvanam idamasmin satyeva bhavatItyAdyAkAraM saMvedanamUhAparanAmA at: 11" Pramana-naya-tattvalokalankara III. 7. P-7 or For Personal & Private Use Only

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Hemachandra also wrote his Pramana pimamsa in aphorisms though Sutra works at such a late period when he flourished were unnecessary. (Vide Pramana mimamsa by S. C. Ghoshal Jain Gazette Vol. XI p. 138). Pariknamukham is divided into six sections Subject matter. (Samuddesa). In the first section Pramina is defined Pariksamukham. and explained. In the second section two kinds of Pramana viz. Pratyaksa and Paroksa are mentioned and Pratyaksa with its varieties are described. The third section deals with Paroksa Pramana and its subdivisions Smriti, abbijnana, Tarka, * Anum.na and Agima. Ne rreater portion of this section is devoted to Antenne (inte ance) the most important subject in all as works. The two varieties of Anumana viz. Svunna and Parartha are described in detail. The fourth section treats with the subject of Pramana with its two varieties Samanya and Visesa with their subdivisions. In the fifth section, the result of Framana is described. The sixth and the last section deals with fallacies. There are 13 aphorisms in the first, 12 in the second, 101 in the third, 9 in the fourth, 3 in the fifth and 74 in the sixth section of this work. In the present edition, a new line has been struck out in writing the English commentary. Without entering into the usual refutations and counters refutations of views of Jain, Hindu and Buldhist logicians as is found in Sanskrit commentaries which will create a volumious work and cloud the main theme, I have taken special pains to make a comparative study of the subject matter and have quoted the views of all important older and later writers on this sub tc. It is hoped that the reader by going For Personal & Private Use Only

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li through this commentary will not only gain a thorough idea of Jain Vyaya as succintly put down by the celebrated Digimvara writer Manikyanandi who was never surpassed by any other author in making a clear and brief exposition of the subject but he will also have a grasp of the work of other Digamvara as well as 'vetam vara authors many of whom like Va-lideva composed works which atteinpted to rival that of Manikyanandi. My attempt has been to explain in a simple and clear way the views of Jain Nyaya taking great pains to cull authorities from all available important Jain works. I have not left out the views of Hindu and Buddhist philosophers which are referred to in the work itself though I have dealt with the same only so far as is necessary for the understanding of the subject. The present work was undertaken with the generous help of the trustees of J. L. Jaini Memorial Fund to whom my heartfelt thanks are due. Portions of the work were printed in the Jain Gazette through the courtesy of Pandit Ajit Prasad M.A. LL.B., the Editor of the said journal without whose efforts this work would never have been undertaken. I am deeply indebted to Brahmachari Sital Prasaslji and Pandit Sumerchand Nyayatirtha M. A. LL.B. for their valuable suggestions. For loan of rare books and manuscripts my sincerest gratitu le is due to the authorities of the Jain Siddhant Bhavan, Arrah. late Puran Chand Nahar M. A., B. L. Vakil, High Court, Calcutta, Seth Ananda Raj Surana of Delhi and Pandit K. Bhujabali Castri, Arrah. COOCHBEHAR, S. C. GHOSHAL. August, 1940. For Personal & Private Use Only

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A GUIDE TO TRANSLITERATION VOWELS 37 - A 39--A 5-U #-RI --RI Ami ni -LI LLIB S-E $-AI. : 31-0 -OU -M :-H 1111111 CONSONANTS 10 $-Ka e-Kha 7-Ga 2-Gha Fsa sa-Sa -Ha <-la -Tha 3-Da 7-Dha 0-Na a-Ta 9-Tha 5 9-Pa 5-Pha a-Ba 4-Bha #-Ma -Ya T-Ra 3-La a-Va 9-Cha 5-Chha 5-Ja -Jha 5-Na -Da 4-Dha -Na For Personal & Private Use Only

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ste parIkSAmukham PARIKSAMUKHAM pramANAdarthasaMsiddhistadAbhAsAdviparyayaH / iti vakSye tayorlakSma siddhamalpaM laghIyasaH // Pramanadarthasamsiddhistadabhasadviparyayah. Iti vaksye tayorlaksma siddhamalpan laghiyasah. Padapatha. Jama Pramanat, from Pramana ( valid knowledge ), 37eftiferite: Arthasamsiddhih, knowables are rightly ascertained, ATATATL Tadabhasat, from Pramanabhasa ( false knowledge ), faria: Viparyaya', the opposite (happens ), fat Iti, for that reason, gatua: Laghiyasal, for those who desire a short exposition, 7ht: Tayoh, of those (i. e. Pramana and Pramanabhusa ), fagn Siddham, as laid down by authorities, 37699 Alpam, short, A. Laksma, definition, 72 Vaksye, ( I shall ) speak ( describe ). 1. From Pramana ( valid knowledge ) knowables are rightly ascertained and from Pramanabhasa (false knowledge), the opposite happens. For this reason, I shall describe the definitions of these as laid down by authorities in a concise manner for the benefit of those who desire a short exposition ( of this subject ). Commentary Manikyanandi the author of Pariksamukham begins his work by mentioning the subject matter of the treatise and says that he will define and deal with Pramana ( valid knowledge ) and Pramanabhasa ( false knowledge ). For Personal & Private Use Only

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The Sacred Books of the Jainas Prabhachandra in his commentary named Prameyakamalamartanda on Pariksamukham writes that the wise only appreciate a work which has coherence in its subject matter, which has some object in view and this object is possible of attainment. Incoherent words like those of a mad man find no hearing. Useless attempts like counting the hairs of an ass or teeth of a crow or finding the weight of an egg of a sheep ( which are impossibilities ) are not made by wise men. They are not also attracted to a task which is unpalatable such as finding out another husband to one's own mother or to follow an advice to perform a task incapable of being fulfilled like the finding out of a jewel on the head of a snake known as Taksaka which is said to cure all kinds of fever." Prabhachandra quotes these verses to support his view : "At the beginning of every fastra, the object with its connection should be mentioned, for a hearer pays attention to only a definite subject and things connected with the same. Who would pay attention to a treatise or do any kind of work till its necessity is patent? That Sastra for which no necessity is explained is not desired by the wise. So at the outset, the necessity is to be explained. When the results of studying a Sastra are known, the wise begin to read it with the object of attaining these results. Until connection with the subject matter is established, the writing is regarded as speech of a man uttering incoherent words in delirium. So commentators should explain the necessity of a work with its connected subject matter. Otherwise it will be useless.3 1 Warfare afa ar cral A CETTE 147437 1 at afar daroitga qefarcuri" 2 "sambandhAbhidheyazakyAnuSThAneSTaprayojanavanti hi zAstrANi prekSAvadbhirAdriyante, netraanni| sambandhAbhidheyarahitasyonmattAdivAkyavat, tadvato'pyaprayojanavataH kAkadantaparIkSAvad , anabhimataprayojanavato vA mAtRvivAhopadezavad , azakyAnuSThAnasya vA sarvajvaraharatakSakacUDAratnAlaMkAropadezavadU , tairanAdaraNIyatvAt // " 3 "siddhArtha siddhasambandhaM zrotA zrotuM pravartate / zAstrAdau tena vaktavyaH sambandhaH saprayojanaH / / For Personal & Private Use Only

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Pariksamukham The necessity for studying logic and attaining right knowledge will be evident from the following. The path of liberation according to Jain doctrines, consists of right faith, right knowledge and right conduct. These three are called the three jewels in Jain works. These are attained in a particular stage of development by the householder. Their perfection is attained in the Arhat stage. Right faith is the belief in the seven Tattvas (essential principles) of Jainism.+- The Tattvas are Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara and Moksa. " sarvasyaiva hi zAstrasya karmaNo vApi kasyacit / yAvat prayojanaM noktaM tAvattat kena gRhyatAm // anirdiSTaphalaM sarvaM na prekSApUrvakAribhiH / zAstramAdriyate tena vAcyamagre prayojanam // zAstrasya tu phale jJAte tatprAptyAzAvazIkRtAH / prekSAvantaH pravarttante tena vAcyaM prayojanam // yAvat prayojanenAsya sambandho nAbhidhIyate / asambaddhapralApitvAdbhavettAvadasaGgatiH // 'tasmAd vyAkhyAGgamicchadbhiH sahetuH saprayojanaH / zAstrAvatArasambandho vAcyo nAnyo'sti niSphalaH || " 1 " samyagdarzanajJAnacAritrANi mokSamArgaH / " Tattvarthadhigama Sutra I. 1. "kRtsnakarmakSayo mokSo bhavyasya pariNAminaH / jJAnadarzanacAritra trayopAyaH prakIrttitaH // " Chandraprabha-charitam XVIII. 123. "jJAnadarzanacAritrairupAyaiH pariNAminaH / bhavyasyAyamanekAGgavikalpaireva jAyate || " Dharmasarmabhyudayam XXI. 161. 2 " tatvArtha zraddhAnaM samyagdarzanam / " 3 " jIvAjIvAtraMvavaMdhasaMvaranirjarAmokSAstatvam / " 3 Tattvarthadhigama Sutra I. 2. Tattvarthadhigama Sutra I. 4. For Personal & Private Use Only

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The Sacred Books of the Jainas the Jainas : A sincere belief in the Tattvas which is called right faith or Samyaktva arises either of itself or through instruction. That is to say, it may arise from intuition independently of any precept or it may come to exist from external sources e. g. from precept of others or by reading the scriptures. There is no necessity for any work on Logic for those who get right faith through intuition, but as regards others, Pramuna and Naya are the means of instruction. Thus the connection of Pramana with the highest goal viz. the attainment of liberation is established. The pursuit of study of Pramanas accordingly cannot be unpalatable. It is the object of every being to acquire what is desirable and leave what is un-desirable. In Nyaya philosophy, an example is commonly cited that people like to have garlands of flowers, sandal paste etc. while they wish to avoid snakes, thorns etc. This like or dislike arises from actual perception. People act accordingly towards these objects to acquire or avoid the same. Vatsyayana, the writer of the Bhasya on the Nyaya Sutras of Gautama writes "The knower by Pramana only understands the real nature of knowables and wishes to have or leave the same.". These Tattvas have been explained in detail in Dravyasamgraha (Edited by S. C. Ghoshal ), Vol. I, Sacred Books of the Jainas. 1 Wafanfanare a11" Tattvarthadhigama Sutra I. 3. 2 "AMAZTETTA: 1" Tattvarthadhigama sutra I, 6. 3 Dharmabhusana Yati has begun his Nyaya-dipika in the above strain : 'pramANanayairadhigama iti mahAzAstratatvArthasUtram / tat khalu paramapuruSArthaniHzreyasasAdhanasamyagdarzanAdiviSayIbhUta-jIvAdi-tatvAdhigamopAyanirupaNaparam / pramANanayAbhyAM hi vivecitA jIbAdayaH samyagadhigamyate / tavyatirekeNa jIvAdUyadhigame pramANAntarAsaMbhavAt / tata eva jIvAdayadhigamopAyabhUtau pramANanayAvapi vivektavyau // " 1 4 "Arta Acacialseiyu6F4 Thefaritqafar frerafa ati" For Personal & Private Use Only

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Pariksamukham In spiritual activities also, a man who understands the transitory character of the worldly objects of enjoyment and the eternal nature of the supreme being, leaves the temporal things and turns to God. This knowing of the real nature of things is a path to liberation and this knowledge is Pramana. Manikyanandi has expressed the same idea in the third aphorism of Samuddesa I of Pariksamukham.1 The result of Pramana has been mentioned to be the destruction of wrong knowledge, leaving (undesirable objects), acquiring (desirable objects) or acting indifferently towards objects. Siddhasena Divakara has mentioned in his Nyayavatara : "The immediate effect of Pramana 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" (Translation by Dr. Satis Chandra Vidyabhusan) In another way, it may be urged that it is only when we use our faculties after understanding the real nature of a thing, that our efforts succeed. If a man wants water but wrongly supposes oil to be water, his efforts towards the oil would be fruitless in the attainment of his object. By Pramana we understand the real nature of objects and by Pramanabhasa, we get false knowledge. So we must leave Pramanabhasa and through Pramanas, understand the real nature of objects. This is the meaning of the first 1 " hitAhitaprAptiparihArasamartha hi pramANaM tato jJAnameva tat / " Pariksamukham I. 3. 2. "ajJAna nivRttinopAdAnopekSAca phalam / " Pariksamukham V. 1. 3 " pramANasya phalaM sAkSAdajJAna vinivarttanam / kevalasya sukhopekSe zeSasyAdAnahAnadhIH || " 5 Nyayavatara Ed. by S. C. For Personal & Private Use Only Vidyabhusana p. 26.

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The Sacred Books of the Jainas line of the first Sloka of Pariksamukham. The same has been mentioned by Vatsyayana' and by Vidyananda Svami." The importance of Pramana is thus established both as regards our worldly pursuits and as regards the attainment of liberation by understanding the way to it with the removal of hindrances by Pramanas and Nayas." In Pariksamukham the author deals mainly with Pramanas without discussing the Nayas. Many authors like Hemachandra have held that Nayas are part of Pramanas and many authors on Jain Logic have set out only the word "Pramana" in the title though they discussed both Pramanas and Nayas in their works. For example, Hemachandra has named his work "Pramana-minamsa" though he dealt with both Pramanas and Nayas in his treatise. Hemchandra writes in his Bhasya to the first aphorism of Pramanamimamsa : "In this work we have not only a discussion of Pramanas but also of Nayas which form part of Pramanas and by which a correct knowledge is obtained by refutation of wrong Nayas".4" There are also separate works like Saptabhangitarangini in which Nayas have been discussed in detail. Prabhachandra mentions that the word "Pramana" is used in the singular number in the sloka, in the general sense as the author has no intention to set up the various kinds of Pramanas in the enumeration." 1 "pramANato'rthapratipattau pravRttisAmarthyAdarthavat pramANaM, pramANamantareNa nArthapratipattiH, nArthapratipattimantareNa pravRttisAmarthya / " . 2 "TAGE-TIFETE: 1" 3 Hemachandra affirms this : "aa feradaa gama afegitigaLATANT Atari Agfaretai faretai 1" Pramana Mimamsa I. 1. / "na pramANamAtrasyaiva vicAro'trAdhikRtaH kintu tadekadezabhUtAnAM durNayanirAkaraNadvAreNa parizodhitamArgAnAM nayAnAmapi / " Pramanu Mimamsa [ Translated by S. C. Ghoshal. - Jain Gazette ( 1915 ) Vol. XI. Page 278 ] 5 'vakSyamANalakSaNalakSitapramANabhedamanabhipretyAnantarasakalapramANavizeSasAdhAraNapramANalakSaNapuraHsaraH 'pramANAdU' ityekavacananirdezaH kRtaH / " For Personal & Private Use Only

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Pariksamukham An objection is raised by the commentator Prabhachandra "Does the author Manikyanandi wish to define Pramana and Pramanabhasa according to the previous authors on the subject or according to his own inclination ? If the former, there is no reason for his undertaking this labour, for a thing which has already been reduced to powder, should not be powdered again. If the latter, there is no necessity to take all this trouble, for scholars would not consider with regard any compilation produced according to one's own inclination ( as opposed to the works of old writers )." The commentator replies to this objection by saying that (i) by the use of the word "Siddham", it is meant that the author will follow the definitions as laid down by venerable writers of old and (ii) by the use of the word "Alpam" it is meant that the method of treatment will be different viz. that the author will treat the subject in a concise manner leaving aside the detailed exposition of writers like Akalanka. That is to say, though the writer will follow the definitions of the older writers, the method of treatment being new ( as it will be brief as distinguished from the detailed statement of older writers) there cannot be any apprehension that the work will be a use-less repetition. Those who do not want a very lengthy and detailed treatment of a subject would be satisfied with a short exposition. The author whose mind is always prone to doing good to others cannot be said to have any intention of cheating the disciples by promulgating definitions opposed to older writers and invented by himself." 1 "nanu cedaM vakSyamANaM pramANalakSaNaM pUrvazAstrAprasiddhaM tadviparItaM vA, yadi pUrvazAstrAprasiddhaM, tarhi tavyutpAdanaprayAso nArambhaNIyaH, svaruciviracitatvena satAmanAdaraNIyatvAt / tatprasiddhaM tu nitarAmatanna vyutpAdanIyaM, piSTapeSaNaprasaMgAdU ityAhaH 'siddhamalpam / prathamavizeSaNena vyutpAdanavat tallakSaNapraNayane svAtantryaM parihRtam / tadevAkalaMkamidaM pUrvazAstraparamparApramANaprasiddhaM laghUpAyena pratipAdya prajJAparipAkArtha vyutpadyate, na svaruciviracitaM ; nApi pramANAnupapannaM, paropakAraniyatacetaso granthakRto vineyasaMvAdane prayojanAbhAvAt / tathAbhUtaM hi vadan visaMvAdakaH syAt / 'alpa' miti vizeSaNena yadanyatrAkalaMkadevaivistareNoktaM pramANetaralakSaNaM, tadevAtra saMkSepeNa vineyavyutpAdanArtha abhidhIyate iti punaruktatvanirAsaH / " For Personal & Private Use Only

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8 . The Sacred Books of the Jainas In older works of Jain writers, logic was mixed up with metaphysics and religion. Subsequent writers composed separate works confining themselves exclusively to the subject of pure Logic. These writers however did not depart from the original definitions of older works though in delineation they adopted different methods and even when they tried to modify the definitions, they laid down that the modified meaning was the intention of the old writers. The veneration to the oldest propounders of Logic will be universally found in the works of all subsequent writers. So Manikyanandi also begins his work by saying that he will lay down the definitions of Pramana and Pramanabhasa according to ancient authorities ("Siddham"). The same fact appears in Hindu philosophies where the authors attempt to base their theories on texts of the Vedas which are universally accepted as undisputable authorities. We find attempts to explain a particular passage from the Vedas in diverse ways to suit the purpose of different expositors. Manikyanandi has based his Pariksamukham on the work of Akalanka Deva. Anantavirya the writer of Prameyaratnamala a commentary on Pariksamukham has offered his obeisance to Manikyanandi thus : "Salutation to that Manikyanandi who has churned the nectar of Nyaya-vidya from the ocean of Akalanka's words."1 Prabhachandra also states that as the work of Aklanka would not be easily understood by all, Manikyanandi has composed the Prakarana Pariksamukham.2 In Nyayamanidipika the same has been mentioned." 1 56370a=ISFHTEIGEE Ja sithat I nyAyavidyAmRtaM tasmai namo mANikyanandine / " Frameyaratnamala 2. 2 "zrImadakalaMkArtho'vyutpannaprajJairavagatuM na zakyate, iti tadvyutpAdanAya karatalAmalakavat tadarthamuddhRtya pratipAdayitukAmastatparijJAnAnugrahecchApreritastadarthaafaqiqagqui garofightETT: JE 1" Prameyakamala-Martanda. 3 "bhagavAn bhaTTAkalaMkadevo vizvavidvanmaNDalahRdayAlhAdiyuktizAstreNa jagat For Personal & Private Use Only

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Pariksamukham The commentators of Pariksamukham were faced with the fact that there is no Mangalacharana in this work. In most of Brahmanical works, Mangalacharana verses are found and even where there are no special verses, attempts are made by commentators to show that the first words of such works e. g. "Atha" is auspicious and serves the purpose of Margalacharana." The Jain writers also hold that Mangalacharana should be used to remove obstacles to a successful completion of the work, as even the great men are subject to many obstructions even in good work.? The use of Mangalacharana is also supported by Sistachara ( practice of the good or the respectable ). Prabhachandra and Anantavirya write that salutation can be made by words, by the body and also mentally. So though salutation in words is not found in this work, it can be urged that salutation by bodily movements or a mental salutation has been made. If any one is unwilling to accept this, it can be said that the words in the beginning viz. "Pramana" can have a secondary meaning which would serve the purpose of salutation. "Ma" means "Laksmi" and "Ana" means "Sabda". He who has "Pra" (Prakrista = sadharmaprabhAvamavUbudhattamAm / tadanu vAlAnujighRkSuH......mANikyanandimunivRndArakastat. prakAzita-zAstramahodadheruddhRtya tadavagAhanAya potopamaM parIkSAmukhanAmadheyamanvarthamuvahat JETTAITTU..." Nyayamani-dipika. (This work has not been printed. The quotation is from a MSS. preserved in the Jain Siddhanta Bhaban, Arrah. See also Jaina Siddhanta Bhaskara, Bhaga. II. Kirana I. Prasasti-sangraha P. 1.) 1 484172tezlong araat namn: get i ___ kanThaM bhitvA viniryAtau tena mAMgalikAvubhau // " 2 dzife aglamla wana weglufa 1 azreyasi pravRttAnAM kApi yAnti vinAyakAH / / ___ tasmAdazeSapratyUhopazamanAya maMgalamabhidheyam / " Silankacharya's Commentary on the Acharanga Sutras, P-2 For Personal & Private Use Only

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The Sacred Books of the Jainas excellent ) Mana is Pramana ( i. e. the omniscient Arhat) from whom right knowledge can be obtained (Arthasamsiddhih) and from his Abhasa ( viz. Gods like Hari, Hara etc. ) the opposite happens. It must be confessed that this interpretation is too farfetched. There are instances of writers like Dharma-kirti beginning his work without any Mangalacharana, which was completed and there are instances of works like Bana-bhatta's Kadambari which was never completed though it began with a Mangalacharana. To readers of the present day, this question of Mangalacharana may appear to be of little importance, but in old texts and commentaries, a good deal of ingenuity has been displayed to 10 1 " nanu niHzeSavighnopazamanAyeSTadevatAnamaskAraH zAstrakRtA kathaM na kRta ii na vAcyam / tasya manaH kAyAbhyAmapi sambhavAt / athavA vAcaniko'pi namaskAro'vAdivAkyenAbhihito veditavyaH / keSAMcid vAkyAnAmubhayArthapratipAdanaparatvenApi dRzyamAnatvAt / .... .. tatrAdivAkyasya namaskAraparatAbhidhIyate |....annt catuSTaya svarupA .. ntaraMgalakSaNA samavasaraNAdisvabhAvA vahiraMgalakSaNA lakSmIrmA ityucyate / ANaH zabdaH / mA ca ANazca mANau / prakRSTau mANau yasyAsau pramANaH / hariharAya - saMbhavivibhUtiyukto dRSTeSTAviruddhavAk ca bhagavAn arhannevaM abhidhIyate ityasAdhAraNaguNopadarzanameva bhagavataH saMstavanamabhidhIyate / tasmAd pramANAd avadhibhUtAd artha - saMsiddhirbhavati / tadAbhAsAcca hariharAderarthasaMsiddhirna bhavati / " Prameyaratnamala. 2 Dharmakirti the celebrated Buddhist philosopher is said to have flourished in the 7th Century A.D. He is mentioned by the Jain writer Vidyanandi Svami in Asta-sahasri and Patrapariksa. He begins his work without any Mangalacharana thus: "samyagjJAnapUrvikA sarvapuruSArthasiddhiH / " Prabhachandra hints that Dharmakirti must have made mental or bodily obeisance though not verbal salutation : "dRzyate dharmakIrtyAdInAmapyevaMvidhA pravRttiH, vAGnamaskAramantareNaiva 'sabhyagjJAnapUrvikA sarvapuruSArthasiddhiH' ityAdi vAkyopanyAsAt / " Prameyakamalamartanda. For Personal & Private Use Only

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il Pariksamukham explain away the exceptional cases of works of Dharma-Kirti and Bana-bhatta. It is mentioned in Muktavali that in cases where the work is completed without any hindrance though no Mangalacharana is made, the explanation is that a counteraction of bad luck by Mangalacharana was made in a previous life and where we see that in spite of a Mangalacharana, the work is not completed, we should suppose that the evil karma of the writer offering hindrances to a successful completion was so great that the merit obtained by Mangalacharana is not sufficient to counteract the same. 1 ____ 1 "itthaM ca yatra maMgalaM na dRzyate tatra janmAntarIyaM tat kalpyate / yatra ca satyapi maMgale samAptirna dRzyate tatra valavattaro vighno vighnaprAcurya ca vodhyam / " Muktavali. In Jain tradition Mangalacharana is observed in three ways : (i) by reciting the word Namah, especially bowing to the worshipful, as Samantbhadra has done in the beginning of Ratna Karanda Sravakachara, A: zrIvarddhamAnAya etc. by singing a song of victory in the name of the worshipful, as has been done by Amritachandra in Purusartha Siddhyupaya, dostala ni sifa: etc. by proclaiming the basic principles so as to include both the above ideas, as has been done by Umasvami in Tattvarthadhigama Sutra, samyagdarzana jJAnacAritrANi mokssmaargH| All these modes show the good and pious thought-activities of the writer. According to Jainism thoughts are the main causes of bondage, liberation, or decrease in the intensity or duration of Karmas already bound. Thoughts bring about a change in the nature of the obstructive Karma. If that Karma is mild, it will be altered ; if very-strong, it cannot be altered. That is why some authors succeed in their undertaking, while others do not. Pious motives of an author considerably help in combating vicious Karmas, if they are not of a very strong kind. For Personal & Private Use Only

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prathamaH samuddezaH svApUrvArdhavyavasAyAtmakaM jJAnaM pramANam / 1 / I. Svapurvarthavyavasayatmakam jnanam Pramanam. I. Pramana is valid knowledge of itself and of things not proved before. Commentary The word 'Apurvartha' will be explained in sutra 4 which follows and the word 'Sva-vyavasaya' will be explained in sutra 6. Briefly speaking, Apurvartha is that whose nature was not definitely ascertained before by any Pramana. The valid knowledge of such an object is Pramana. Knowledge illumines itself at the same time as well as its object. That is to say, Pramana knows itself simultaneously with the object not definitely ascertained before. This view of the Jains is in great contrast with the view as laid down in the Nyaya philosophy of the Hindus. In Tarkasangraha we find "of whatever description anything is, when our idea of that thing is of that same description, it is called a right notion; as in the case of silver, the idea of its being silver. This is called Prama ( commensurate with its object ). The supposing a thing to be as the thing is not, is called a wrong notion; as in the case of a shell, the notion of its being silver. This is called Aprama." (Dr. Ballantyne's translation).1 The principle of Pramana in the Nyaya philosophy of the Hindus, is that there are causes which produce right notion (Prama) 1 " tadvati tatprakArako 'nubhavo yathArthaH / yathA rajata idaM rajatamiti jJAnam / saiva prametyucyate / tadabhAvavati tatprakArako'nubhavo'yathArthaH / yathA zuktAvidaM rajatamiti jJAnam / saivAprametyucyate / " Tarka-sangraha. For Personal & Private Use Only

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Pariksamukham and because these causes produce Prama they are called Pramanas. The causes are of four kinds and the right notion produced by them are also of four kinds. In Tarka-sangraha we find "Right notion is of four kinds through the divisions of Pratyaksa ( Perceptions), Anumiti ( Inferences ) Upamiti (conclusions from similarity) and sabda ( Authoritative Assertions ) understood. The efficient ( peculiar ) cause of those also is of four kinds, through the divisions of Perception, Inference, Recognition of similarity and Authoritative Assertion" ( Dr. Ballantyne's translation ). Vatsyayana in his Bhasya on Nyayasutras of Gautama says "Prama is the right knowledge of objects"? that is to say "it is a notion of that which exists in its right form"3 or in other words "it is a knowledge of a thing in the same form as it really is".4 The instrument of this Prama is Pramana. The Jain doctrine is that Pramana is not the cause of right knowledge but right knowledge of itself and of the objects not previously ascertained rightly. The subject of Pramana is treated in older Jain works like the Tattvarthadhigama Sutra in connection with knowledge. Umasvami writes "Mati, Sruta, Avadhi, Manahparyaya and Kevala ( are right ) knowledge".5 These ( five kinds of knowledge ) are the (two kinds of ) Pramanas". "The first two ( kinds 1 "yathArthAnubhavazcaturvidhaH pratyakSAnumityupamitizAbdabhedAt / tatkaraNamapi garaj ATHLEHETATATTHETE / Tarka-sangraha. ..2 "zauffagiri hr THT 1" Vatsyayana Bhasya. 3 677 ve Ta akigha:" Vatsyana Bhasya. 4 "qafa gama A," Vatsyayana Bhasya. 5 "fagarafema:namaetta 179741" Tattvarthadhigama Sutra I. 9. 6 "TEL TATUT ". Tattvarthadhigama Sutra I. 10. For Personal & Private Use Only

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The Sacred Books of the Jainas of knowledge viz. Mati and Sruta ) are Paroksa ( Pramanas )"1 and "the remaining ( three ) are Pratyaksa ( Praminas )2 . With these five kinds of knowledge, Kumati, Ku-sruta and Vibhangavadhi are added to make up eight kinds of knowledge. These three are nothing but false knowledges of Mati, Sruta and Avadhi, that is to say, Kumati is Ajnana ( false knowledge ) of Mati ; Kusruta is Ajnana of Sruta and Vibhangabadhi is Ajnana of Avadhi. Kundakundacharya has mentioned all these eight varieties of Juana in Panchastikayasamayasara : "Abhinibodhika or Mati, Sruta, Avadhi, Manah-paryaya and Kevala-these are the five varieties of Jiana. Kumati, Ku-sruta and Vibhangathese three also are connected with Jnana."3 . Mati Jnana is knowledge derived through the senses including the knowledge which arises from the activity of the mind. In Jain psychology, four stages of Mati Jnana which follow Darsana ( inexpressible contact of an object with sense consiousness ) have been mentioned. These are (i) Avagraha (ii) Iha (iii) Avaya and (iv) Dharana. When an object is brought in contact with a sense-organ, we have a' general knowledge of an object. There is an excitation in the sense-organ by the stimulus i.e. the object present in the outside world. Then there is an excitation in the consciousness. Thus, in the first stage, a person is barely conscious of the existence of an object. This is Avagraha. The second stage Iha consists in the desire to know . 1 663789 917877 " Tattvarthadhigama Sutra I. 11. 2 "UHTASARI". Tattvarthadhigama Sutra I. 12. 3 "AbhiNivodhisudodhimaNakevalANi NANANi paMcabheyANi / kumadisuda-vibhaMgANi ya tiNi vi NANehiM saMjutte // " Panchastikaya samayasara 41. 4 trepaxrefertit qafararefcaefauha48:1" Pramana-mimamsa I. 1. 27. For Personal & Private Use Only

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15 Pariksamukham whether it is this or that, That is to say, similarities and differences of the object with and from other objects become the subject of consciousness in this stage.1 For example, when we see a man, the first stage is that we are simply conscious that it is a human being and in the second stage we want to know the particulars such as that this man is a resident of Karnata or Lata country; or, when we hear a noise, at first we are conscious of merely a sound, then we desire to know whether it is from blowing a conch shell or from blowing a horn." In the third stage Avaya, there is a definite finding of the particulars which we desired to know in the second stage. The "viSayaviSayisaMnipAtasamanaMtaramAdyagrahaNamavagrahaH / " Tattvartharajavarttika. "viSayaviSayisanipAtAnantara--samudbhUta-sattAmAtra- gocaradarzanAjjAtamAdya-- mavAntara sAmAnyAkAra-viziSTavastugrahaNamavagrahaH / " Pramana-Naya-tattvalokalankara. II. 7. "akSArthayogajAd vastumAtragrahaNalakSaNAt / jAtaM yadvastubhedasya grahaNaM tadavagrahaH // " Tattvarthaslokavarttika. 1 "avgRhiitvishesskaangkssnnmiihaa|" Pramina Mimamsa I. I. 28. ___ "avgRhiitaarthvishesskaangkssnnmiihaa|" ... Pramana-Naya-tattvalokalankara II. 8. "avagRhIte'rthe tdvishessaakaangkssnnmiihaa|" Tattvartharajavarttika. "tadgRhItArthasAmAnye yadvizeSasya kAGkSaNam / nizcayAbhimukhaM sehA saMzItebhinnalakSaNA // " Tattvarthaslokavarttika. -2 "akpraheNa viSayIkRto yo'rtho'vAntara-manuSyatvAdijAtivizeSalakSaNastasya vizeSaH karNATa-lATAdibhedastasyAkAGkSaNaM bhavitavyatApratyayarupatayA grahaNAbhimukhyaHitecufiteira " Ratnakaravatarika II. 8. 8 "avaprahagRhItasya zabdAderarthasya kimayaM zabdaH zAGkhaH zAGgoM veti saMzaye sati mAdhuryAdayaH zaGkhadharmA evopalabhyante na kArkazyAdayaH zArGgadharmA ityanvayavyatirekarupavizeSaparyAlocanarupA mtishcessttehaa|" Pramana mimamsa, For Personal & Private Use Only

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16 The Sacred Books of the Jainas second stage is merely an attempt to know the particulars, while the third stage consists of the ascertainment of these particulars." There may be some doubt in the first and second stages but in the third stage this is absent. For example, in the third stage there is a finding that the sound is of a conch shell and not that of a horn. The fourth stage Dharana consists of the lasting impression which results after the object with its particulars is definitely ascertained. It is this impression ( Samskara ) which enables us to remember the object afterwards.* 1 "IhitavizeSanirNayo'vAyaH / " Pramana-mimamsa I. 1. 29. and Pramana-Naya-tattvalokalankara I. 9. "vizeSanimA'nAyAthAtmyAvagamanamavAyaH / " Tattvartharijavarttika. "tasyaiva nirNayo'vAyaH / " Tattvarthaslokavarttika. 2 "iha cAvagrahahayorantarAle abhyaste'pi viSaye saMzayajJAnamastyeva / " _ "IhAkroDIkRte vastuni vizeSasya zAGkSa evAyaM zabdo na zAGga ityevaM rupasyAvadhAraNamavAyaH / " Pramana-mimamsa. 3 'nirmAtArthAvismRti rdhaarnnaa|" Tattvartharaja-varttika. "sa eva haThatamAvasthApanno dhaarnnaa|" ____Pramana-Nayatattvalokalankara I. 10. 4 "smRtihetuH sA dhaarnnaa|" Tattvarthaslokavarttika. ___ "smRtiheturdhaarnnaa|" Pramana-mimamsa I 1. 30. All these four stages of Matijnana have been summarised by Vidyanandi thus : "akSArthayogajAdU vastumAtragrahaNalakSaNAt / jAtaM yadvastubhedasya grahaNaM tadavagrahaH / / tadgRhItArthasAmAnye yadvizeSasya kAGkSaNam / nizcayAbhimukhaM sehA saMzayAd bhinnalakSaNA // tasyaiva nirNayo'vAyaH smRtihetuH sA dhaarnnaa|" For Personal & Private Use Only

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Pariksamukham 17 Sruta Jnana is knowledge derived from words spoken or from gestures or facial expressions, from reading books and from all other kinds of signs or symbols. Avadhi Jiana is the knowledge directly acquired by the soul without the medium of the activity of the mind or the senses1. Knowledge in the hypnotic state is the nearest approach to an illustration. As this knowledge also is acquired through the medium of the brain and the senses according to the Jain view, this can not be accepted as an example of Avadhi Jnana. Manahparyaya Jnana is the knowledge of thoughts of others. Thought-reading may be mentioned to convey some feeble idea of this kind of knowledge. According to Jainism, no lay man can have this knowledge. Only a saint in a particular stage of spiritual advancement can acquire or develop this knowledge. Kevala Jnana is omniscience or knowledge unlimited by space, time or object. According to Jainism, Jain saints who completely practise right faith, right knowledge and right conduct can attain this knowledge. In the Hindu Puranas, some saints are said to have such a knowledge and are called Sarvajnas or Trikaladarsis. These eight kinds of knowledge viz. Mati, Kumati, Sruta, Ku-srutra, Avadhi, Vibhangavadhi, Manahparyaya and Kevala are classified from another point of view into two classes viz. Pratyaksa and Paroksa and these two constitute the Pramanas of the Jain Logic1. 1 " parApekSAM vinA jJAnaM rupiNAM bhaNito'vadhiH / " Tattvarthasara by Amritachandra Suri I. 25. 2. " parakIyamanaH spArthajJAnamakSAnapekSayA / F: " Tattvarthasara I. 28. 3 " NANaM aDaviyappaM madisudaohI aNANaNANANi / maNapajjaya kevalamavi paccakkha parokkhabheyaM ca // " Dravya-samgraha 5. 4 "matizrutAvadhimanaH paryayakevalAni jJAnam / " P-3 For Personal & Private Use Only

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18 The Sacred Books of the Jainas According to Umasvami, Mati and Sruta are Paroksa knowledge and Avadhi, Manahparyaya and Kevala are Pratyaksa knowledge. A detailed description of Pratyaksa and Paroksa will follow in the present treatise and we shall discuss later on the criticism how Mati and Sruta Jnana described as Paroksa Pramana in the Tattvarthadhigama Sutra, can be called Sanvyavaharika Pratyaksa in works on Jain Logic. We shall now deal with the derivation of the word 'Pramana' according to the writers of Jain Logic. It has been laid down by Prabhachandra in Prameyakamalamartanda that the word Pramana may be derived in three ways. In the first place, the suffix "Anat" may be held to be used in active voice meaning "That which knows rightly (viz the soul) is Pramana". From the definition of Pramana, we learn that Pramana is right knowledge of itself and of objects not previously ascertained. This derivation means that just as a lamp illumines itself as well as other objects, the soul knows itself as well as other objects. In the second place the suffix may be used in the sense of instrumentality. The meaning would then be "That by which right knowledge is gained is Pramana1. In this case just as light appears when obstructions to it are removed, so right knowledge will come on removal of obstructions to it. In the third derivation there is use of the suffix in Bhava-vachya (passive intransitive " tat pramANe / " "Aye parokSam / " "" Tattvarthadhigama Sutra I. 9-12. 1 "atra pramANazabdaH karttA karaNabhAvasAdhano / tatra... svaparaprameyasvarupaM pra mimIte yathAvajjAnAtIti pramANamAtmA... Atmana eva hi ka sAdhanapramANazabdenAbhidhAnaM svAtantryena vivakSitatvAt svapara prakAzAtmakasya pradIpAdeH prakAzAbhighAnavat / sAdhakatamatvAdivivakSAyAM tu pramIyate yena tat pramANaM pramitimAtraM vA pratibaMdhApAye prAdurbhUtavijJAna paryAyasya prAdhAnyenAzrayaNAt pradIpAdeH prabhAbhArAtmakaprakAzavat / " Prameyakamalamartanda. For Personal & Private Use Only

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Pariksamukham 19 voice) where stress is laid on the verb only, the meaning being the same as in active voice. In Tattvartharajavarttika it has been mentioned: "What is the meaning of the word Pramana? The meaning of the word Pramana can be understood according to one's desire by deriving it in Bhava-vachya (passive intransitive voice) Kartri-vachya (active voice) and Karana - vachya (instrumental voice)"". A grammarian might object that according to Jainendra Vyakarana the suffix Anat is used only in the sense of Karana (instrumentality) and Adhara (or Adhikarana, locative sense)(r). So how can it be suffixed in Kartri or Bhava-vachya? The reply to this is given by a commentator on Prameyaratnamala that though the aforesaid aphorism exists in Jainendra Vyakarana, we may accept the principle that "There are exceptions in krit suffixes" and this covers cases like the present one where suffixes are used in senses not provided in particular aphorisms1. 2 " pramANazabdasya ko'rthaH ? bhAvakartta karaNatvopapatteH pramANazabdasyecchAto'zradhyavasAyaH / " 8 "ayaM pramANazabdaH, bhAve, karttari karaNe ca varttate / tatra bhAve, tAvat prameyArtha prati nivRttavyApArasya tatvakathanAt pramANamiti / karttari, prameyArtha prati pramAtRtvazakti-pariNatasyAzritatvAn tat pramiNoti prameyamiti pramANaM / karaNe pramAtRprameyayoH pramANaprameyayozca syAdanyatvAt pramiNotyaneneti pramANam / " 3 " karaNAdhAre cAnaT / " Jainendra Vyakarana II. 3. 112. 4 " nanu pramANazabdo kathaM karttR'sAdhana iti cet, na / 'karaNAdhAre cAnaT' iti karaNAdhikaraNabhAveSvanaTo vihitatve'pi 'kRdvahulam' iti vacanAt anyatra kArakeSvapi bahulaM kRtpratyayasadbhAvAdanaTopi kRtyAdanyatrApi bhAvAdapAdIyate'smAdityapAdAnaM saMpradIyate'smAditi saMpradAnamityAdivat / " Nyayamani-dipika. ( A. Mss. in Jain Siddhanta Bhaban, Arrah ). Tattvartharajavarttika. For Personal & Private Use Only

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20. The Sacred Books of the Jainas Other writers have derived the word Pramana by holding that the suffix "Anat" is used in the sense of instrumentality as laid down in Jainendra Vyakarana. Dharmabhusana in his Nyaya-dipika has laid down that the word Jnana as well as Pramana are derived with the affix "Anat" in the Karana-vachya (instrumental voice)". Dharma bhusana supports his view by a quotation from Pramana-nirnaya. Hemachandra in his Pramana-mimamsa writes "That by which the essence of substances is rightly understood by eliminating doubt etc. is Pramana which is the instrumental cause of Prama (right knowledge)"?. In Prama laksma the same has been laid down in another language. The definition of Pramana as given by other Jain writers may be compared with that of Manikyanandi. First, we may mention the definition as laid down in Nyayavatara : "Pramana (valid knowledge) is the knowledge which illumines. itself and other things without any obstruction" (Trans. by Dr. S. C. Vidyabhusana)". Dr. Vidyabhusana writes in his commentary on this definition : "The Jains maintain that it is only when knowledge illumines itself that it can take cognizance of the external object. So, accord 5 WETUTETURI Eddaa spera stata gfa nafafa I....gada gamTEA Tetrasatafa ATUTETTI 64141" Nyaya-dipika. 6 "idameva hi pramANasya pramANatvaM yat pramitikriyAM prati sAdhakatamatvena Ascurcag " Pramana-nirnaya. 7 "prakarSeNa saMzayAdivyavacchedena mIyate paricchidyate vastutatvaM yena tat pramANaM GATTI ETTH 1" Pramana-mimansa. 8 "pramIyate svAnyAtmako'rtho'neneti karaNasAdhanaM pramANaM taccAnyavadhAnena afHat F1 Tatacara 1" Prama-laksma. 9 "pramANaM svaparAbhAsi jJAnaM baadhvivrjitm|" Nyayavatara. For Personal & Private Use Only

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Pariksamukham ing 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 everything is momentary or the like. With a view to differentiate such kinds of false knowledge from Pramana (valid knowledge) the phrase 'without obstruction' has been used." (Nyayavatara, page 7). The definition in Prama-laksma of Buddhisagara is the same as that in Nyayavatara. In Nyaya-dipika we find "Pramana is perfect knowledge 10." Vidyananda in his Pramana-pariksa also lays down the same definition. Hemachandra defines Pramana thus : "Pramana is the perfect ascertainment of a knowable"11 and criticises the definition of Manikyanandi in Pariksamukham. He says "Some say that if we accept that we again know a thing which had been previously ascertained by Pramana, the result would be that a thing which has already been powdered will be powdered again. Also, by accepting this view, Pramana would apply to knowledge of objects already ascertained and in the case of continuous knowledge of an object. So, according to those who object thus, the definition should be that Pramana is ascertainment of objects not previously ascertained. So some one ( referring to the definition adopted by Manikyanandi) has laid down the definition of Pramana to be 'Pramana is valid knowledge of itself and of things not proved before". 12 10 "AFFLERI TATUTAI" Nyaya-dipika. 11 "ppreffufa: FATTA, 1" Pramana-mimamsa. I. I. 2. _12 "nanu ca paricchinnamartha paricchindatA pramANena piSTaM piSTaM syAt / tathAca gRhItamAhiNAM dhArAvAhikajJAnAnAmapi prAmANyaprasaGgastato'pUrvArthanirNaya ityastu lakSaNam , For Personal & Private Use Only

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22 The Sacred Books of the Jainas Hemachandra criticises the definition of Pramana as mentioned in the Pariksamukham on two grounds. First, that this definition excludes the knowledge of a thing already ascertained. According to Hemachandra, it is equally Pramana when a thing is ascertained for the first time, as when a thing which has previously been ascertained, is again known 13. So Hemachandra says that Pramana is perfect ascertainment of a knowable. The second objection refers to Dharabahik Joana. This is a series of states throughout which the same object is presented in consciousness. This for example arises when we see an object continuously for some time. Each state of consciousness in this case lasts only for a moment. Then follows a second state and is lost. Then a third state succeeds and is lost and so on. Now if we define Pramana as knowledge of things not ascertained before, the objection is that in the first state of Dharabahik Jnana, this may apply. But in the second and subsequent stages of the presentation of the object, the object cannot be said to be 'Apurvartha' (not previously ascertained ) as mentioned in the definition for it was ascertained after it had been cognised in the first momentary state. So Dharabahik Jnana will be excluded from Pramana if we accept the definition of Pramana in Pariksamukham. A similar objection was raised and refuted in works in Hindu philosophy. To give an example, we may quote the definition of Pramana in Vedanta-paribhasa. The author Dharmarajadhvarindra writes that if re-collection be included within Prama ( right knowledge ), the definition of Pramana will be of one kind and if re-collection be excluded from Prama, the definition will be of a different kind. According to this writer : "Pramana is the instrumental cause of right knowledge (Prama). When the definiyathAhuH 'svApUrvArthavyavasAyAtmakaM jJAnaM pramANam' iti tathApUrvArthavijJAnamiti / " Pramana-mimamsa. 13 SETEHTAINED ga yetarligurtsfa Aramhuri" Pramanamimansa I. 1. 4. For Personal & Private Use Only

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Pariksamukham 23 tion of Prama excludes re-collection, Prama is defined as consisting in the knowledge of an object, which has not been previously perceived and which is not rejected as false. But when re-collection is included, Prama consists in the knowledge of an object which is not rejected as false". Now, in the first place when Prama is taken to exclude recollection, the definition being knowledge of an object not previously perceived and not rejected as false, how can this definition apply to Dharabahik Jiana ? For as we have noted before in Dharabahik Jnana, in the second and succeeding presentations of an object, it cannot be "not previously perceived" as it was perceived in the first momentary state. This criticism is met by Dharmarajadhvarindra by saying "In the definition of Prama from which re-collection is excluded, there is no fault of non-pervasiveness. For since it is admitted that time though destitute of form can be cognised through the sense-organs, even a persistent state of cognition has for its object that which is particularised by association with each separate moment and is not the object of each previous cognition"2. That is to say, knowledge of a jar even at the first moment will be different from knowledge of the same jar at the second moment for there will be distinct knowledge in each case e. g. this is a jar seen at the first moment, this is a jar seen at the second moment and so on. "The object known in each moment is particularised or determined by that moment and thus differs from the object presented in each previous or succeeding moment". Further, the 1 Translation by A. Venis. 67ET GARAT: asco TATUT smRtivyAvRttaM pramAtvamanadhigatAvAdhitArthaviSayajJAnatvaM, smRtisAdhAraNantu avAdhitArthafarqaslacaq " Vedanta-paribhasa. Chapter I. 2 Translation by A. Venis. "tarrila fost vedyatvAbhyupagamena dhArAvAhikavudherapi pUrvapUrvajJAnAviSaya-tattatkSaNavizeSaviSayakatvena na da stounfan: 1deg Vedanta-paribhasa. 3 A. Venis. Notes on Vedanta-paribhasa. For Personal & Private Use Only

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The Sacred Books of the Jainas objection may be met in another way, if we say that really speaking the knowledge in Dharabahik Jnana is one and the same throughout and not different in each of the different moments. Dharmarajadhvarindra says: "More-over, according to (Vedantic) tenet, there is no variation of knowledge in the case of a persistent cognition; but as long as there is a presentation of the jar, so long the modification of the internal organ in the form of the jar is one and the same and not various. For the persistence of the modification is admitted until there arises a modification which excludes the former. And thus the knowledge of a jar or like object, consisting in the intelligence which is reflected in the modification of the internal organ persists there during that time and is one and the same. Therefore the fault of non-pervasiveness is not to be feared in our definition". 24 The criticism of Hemachandra as regards the definition of Pramana as laid dawn by Manikyanandi may be met in the manner described above. We may note that Udayanacharya in his Kusumanjali has also said that faults of non-pervasiveness (Avyapti ) and Ativyapti will arise if we accept the definition of Pramana to be the cause of knowledge of an object which was not perceived before. So Pramana should be defined only as right knowledge". In Jain works like TattvarathasaraR the same has been laid down. 4 Translation by A. Venis. "ffgrca ancianfengite A jJAnabhedaH, kintu yAvad yAvad ghaTasphuraNaM tAvad ghaTAkArAntaH karaNavRttiH ekaiva, na tu a1a1, qa: zafarifugzyqqfaqezatenfucanganura | aena aqufanfeacaitanyarUpaM ghaTAdijJAnamapi tatra tAvatkAlInam ekameva, iti na avyApti-zaGkApi / " Vedanta-paribhasa. Chapter I. For a detailed treatment, the reader may refer to Vedantaparibhasa edited by S. C. Ghoshal Pages 5-8. 5 " aprApteradhikaprApte ralakSaNamapUrvadRk / yathArthAnubhavo mAnaM anapekSatayeSyate / " Kusumanjali.. For Personal & Private Use Only

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25 Pariksamukham In the Samkhya philosophy, it is laid down that Prama (right knowledge) consists of ascertainment of a thing which was not previously ascertained and Pramana (which according to the Samkhya doctrine is of three kinds) is the instrumental cause of Prama?. Prabhakara Bhatta in his exposition of Mimamsa philosophy has defined Pramana to be ascertainment of things not ascertained before. Thus, the definition in Pariksamukham is in agreement on this point with the Samkhya philosophy. Though by means of explanation and argument as adopted in Vedanta-paribhasa as quoted above, the definition of Pramana can be applied to Dharabahika Jnana even if we hold the ascertainment of things not perceived before (Apurvartha) as one of its characteristics, yet commentators of Pariksamukham have held that Dharabahika Juana is excluded from Pramana. For example, Anantavirya in Frameyaratnamala writes "The adjective Apurva is used to exclude from Pramana Dharabahika Juana which cognises things already cognised?" This has been expanded in Arthaprakasika an unpublished commentary on Prameya-ratnamala in this manner : "Why has the adjective Apurva been applied to Artha ? We reply, it is to exclude Dharabahika Jnana. Dharabahika Jnana means a series of knowledge like 'this is a pitcher, this is a pitcher, etc. In this series, the first knowledge is Pramana as this consists 6 "ARTISATCH AT TATTICafdag 1" Tattvarthasara. 7 "dvayorekatarasya vApyasannikRSTArthaparicchittiH pramA, tat-sAdhakatamaM yat tat Safari A1014 I" Sankhya-darsana. Chapter I. Sutra 87. Here the word Asannikristartha means the same as Aparvartha in Pariksamukham. 1 In Nyayadipika, this definition of the Mimamsa philosophy is quoted : 537APEPOTATAT Larifa:24* TATUT' fe HIET: 1" . 2 "asya cApUrva-vizeSaNaM gRhItagrAhidhArAvAhijJAnasya pramANatAparihArArthaITALI" Prameya-ratnamala. . P-4 For Personal & Private Use Only

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26 The Sacred Books of the Jainas of ascertainment of the object. The second and succeeding knowledge is not Pramana as in the same the object is not ascertained. As the object is ascertained by the first knowledge, the subsequent knowledge is quite insignificant. So the word Apurva has been used as an adjective to Artha so that the (definition of Pramana) may not extend to the second and succeeding states of knowledge which would become included in the definition if merely Pramana be defined) as ascertainment of object. By Apurva it is understood that which has not become the object of previous knowledge. So in Dharabahika Jnana, in the second and subsequent states of knowledge, the definition does not apply as in the first stage the object has been ascertained and in the second and subsequent stages, the object is not one which is previously unascertained". Nyayamanidipika also follows Artha-prakasika by laying down "Dharabahika Jnana is excluded by this adjective, Aparvartha?". In Nyayadipika it has been mentioned that in Jain logic, Dharabahika Jnana is not recognised as Pramana. 1 "arthasya apUrvavizeSaNaM kimartham ? iti cet, dhArAvAhikajJAnavyavacchedArthamiti bruumH| ghaTo'yaM ghaTo'yaM ityAdi-jJAnaparaMparA dhArAvAhikajJAnam / tAdRzajJAnaparaMparAyAM prAthamikajJAnameva pramANaM, tasyaiva viSayaparicchittijanakatvAt / dvitIyAdijJAnaM tu na pramANaM, tasya viSayaparicchittijanakatvAbhAvAt / prathamajJAnenaiva paricchitteH janitatvena dvitIyAdijJAnasya akiMcitkaratvAt / tAdRzadvitIyAdijJAne arthaviSayakavyavasAyAtmakatvajJAnatvarupaniruktalakSaNasatvena ativyAptinirAsArtha arthe apUrvavizeSaNam / apUrvatvaM ca pUrvakAlInajJAnAntarAviSayatvaM / tathAca, dhArAvAhikajJAneSu dvitIyAdijJAne prAthamika-jJAnagRhItArthaviSayakatvasyaiva satvena pUrvakAlInajJAnAntarAgRhItArthaviSayakavyavasAyAtmakatvarupalakSaNasya abhAvAt naativyaaptiH|" Arthaprakasika ( from a Mss. in Jain Siddhanta Bhavan, Arrah.) 2 "anena apUrvArthavizeSaNena dhArAvAhivijJAnameva nirasyate / " Nyayamanidipika ( from a Mss. in Jain Siddhanta Bhavan, Arrah) 3 "athApi dhArAvAhikavuddhiSvativyAptistAsAM smygjnyaantvaat| na ca tAsAmArhatamate prAmANyAbhyupagama iti / ucyate ekasminneva ghaTe ghaTaviSayAjJAnavighaTanArtha Aye jJAne pravRtte tena ghaTapramitau siddhAyAM punarghaTo'yaM ghaTo'yamityevamutpannAnyuttarottara For Personal & Private Use Only

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Pariksamukham 27 We have thus seen that in all earlier works on Nyaya philosophy Pramana has been taken to consist of knowledge of an object not ascertained before. The Mimamsa philosophy of the Hindus have accepted that Gautama the propounder of the old school of the Nyaya philosophy of the Hindus must have taken Pramana in this sense and we have shown that the Mimamsakas led by Kumarila Bhatta have defined Prama as ascertainment of an object not ascertained before. The older writers on Jain logic like Manikya-nandi lay down a definition of Pramana which is not at all different in this particular point (though there are differences on other points as already mentioned). Later writers specially those of the new school of Nyaya philosophy of the Hindus led by Gangesa the author of Tattva-Chintamani who flourished in the 14th Century have discarded this peculiarity in the definition of Pramana and satisfied themselves by saying that Prama is knowledge free from fallacy1. Their view has been summarised in the extract from Tarka-sangraha quoted above. Later Jain writers like Hemachandra who flourished in the twelfth century as shown jJAnAni khalu dhArAvAhikajJAnAni / na hyeSAM pramitiM prati sAdhakatamatvaM prathamajJAnenaiva pramiteH siddhatvAt / kathaM tatra lakSaNamativyApnoti teSAM gRhItagrAhitvAt / " Nyayadipika. ie. "This definition that Pramana is right knowledge may overlap the case of Dharabahika Jnana. These knowledges (viz Dharabahika knowledges) are not Pramanas according to Jain doctrine. It may be mentioned that when a pitcher is seen, first of all there is Pramana of a pitcher when the Ajnana regarding a pitcher is removed. In the first knowledge, there is right conception of a pitcher. The subsequent knowledges 'this is a pitcher' are Dharabahika Jnana. As by the first knowledge, we have Pramiti (right conception), the subsequent knowledges not being instrumental in producing Pramiti, are not Pramanas. So the definition does not overlap as there are cases where a thing already perceived are again perceived." 1 " bhramabhinnantu jJAnamatrocyate pramA / " Vide Visva kosa 1st Edition Vol. X. P. 481. For Personal & Private Use Only

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28 The Sacred Books of the Jainas above similarly discarded this peculiarity in the definition of Pramana and criticised the older writers. The writers who appeared still later reverted to the definition of the earliest writers and we have shown an example from Vedanta-paribhasa how this was done. The writer of the Vedantaparibhasa was later than Gangesa as he wrote a commentary on the works of Gangesa. The main object of attack of writers like Hemachandra was the inapplicability of the definition of Pramana in Dharabahika Jnana. Though some of the Jain commentators lay down that only the first state of knowledge in Dharabahika Jnana is Pramana, if we follow the arguments in Vedanta-paribhasa, the object cognised in the second and subsequent stages can also be said to be Aparvartha and hence the knowledge in these stages also would be Pramana. The main point of attack being thus met, we do not see any fault in the definition as adopted by Manikya-nandi. The subtle discussions in the new school of Nyaya philosophy on this point will necessitate a seperate work and so we refrain from embo- . dying the same in this commentary. In Prameya-ratnamala each of the words in the definition of Pramana as laid down by Manikya-nandi has been explained as refuting definitions of other philosophies. According to this commentary, the word Jnana (knowledge) shows that the Jain doctrine does not follow the view of Naiyayikas that Pramana consists of connection of the senses with the objects". The word Vyavasaya is used refuting the view of the Buddhists viz. Pramana consists of Nirvikalpa Pratyaksa of four kinds i.e. Sva-samvedanapratyaksa ( understanding of the self ), Indriya-pratyaksa, ( cognition through senses), Manopratyaksa (understanding by mind) and Yogipratyaksa ( cognition of the Yogis ). The Buddhists do ___ 1 'tasya ca jJAnamiti vizeSaNaM ajJAnarUpasya sannikarSAde-naiyAyikAdigf feqafi JA1695272greitti" Prameyaratnamala. 2 "tathA jJAnasyApi svasaMvedanendriyamanoyogipratyakSasya nirvikalpakasya Fara gta atra: ufafaqai afariati YARICH HEUTE" Ibid. For Personal & Private Use Only

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Pariksamukham 29 not accept Vyavasaya or Nischaya to be essential in Pramana. The word Artha is used to refute the views of those who deny the existence of external objects like Vijnanadvaitavadins, Mayavadins and Madhyamikas'. The view of Vijnanadvaitavadins is that every object consists of knowledge and there is nothing to be cognised. Knowledge according to this view is of two kinds Alaya-vijnana and Pravrittivijnana. Alaya-vijnana is the self and Pravrittivijnana is jar, cloth etc. A verse is quoted in Arthaprakasika meaning "That is Alaya-vijnana which consists of the self and the knowledge of bluishness etc., is Pravrittivijnana"3. The persons holding this view say that everything is knowledge and there is nothing to be cognised. The Mayavadins say that everything is Brahma, that what we see as a jar, a cloth etc., are all unreal, and only Brahma is real. Madhyamikas are Sunyavadins who say that the essence is void. It does neither exist, nor is non-existent, nor existent as well as non-existent, nor distinct from existence and non-existencet. The word 'Sva' is used to refute the views of the For details of Bauddha Nyaya view on this point, the reader may refer to the work Nyayavindu of Dharma-kirti. 1 "tathA vahirApahnotRRNAM vijJAnAdvaitavAdinAM puruSAdvaitavAdinAM pazyatoharANAM zUnyakAntavAdinAM ca viparyAsavyudAsArthamartha- grahaNam / " Prameyaratnamala. ..2 "tatra tAvadvijJAnAdvaitavAdi...sarva vastu jJAnAtmakameva, taditarajJeyAkArastu naastyev| tacca jJAnaM dvividhaM, AlayavijJAnaM pravRttivijJAnaM ca tatra AlayavijJAnaM AtmapadavAcyaM, pravRttivijJAnaM tu ghaTapaTAdipadavAcyam / " Arthaprakasika. 3 "tat syAdAlayavijJAnaM yattu syAdahamAspadaM / tat syAt pravRttivijJAnaM yattu nIlAdigocaraM / " Verse quoted in Arthaprakasika. ... 4 'mAdhyamikAstu....zUnyameva tatvaM / tathAhi sarva jagat / na sat , nAstitvapratItivirodhAt / nApyasat , asttvipratItivirodhAt / nApi sadasat , satvAsatvayoratyantavirUdUdhayorekatra samAvezAsaMbhavAt / nApi sadasadvilakSaNaM stvaadiprtiitivirodhaadev| tasmAnirUktacatuHprakArarahitaM zUnyameva ttvN| taduktaM For Personal & Private Use Only

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30 The Sacred Books of the Jainas Nyaya, Samkhya, Mimamsa and Yoga philosophies in which Pramana does not include the knowledge itself as well as the objects known at the same time1. We have thus seen that most of the definitions of Pramana lay down that it is the right knowledge of objects. Some hold like Manikyanandi that the object must be one which was not ascertained before; while others are of view that this is not at all essential. The main difference in Jain doctrine is that knowledge as Pramana like the sun or a lamp illumines itself as well as the objects simultaneously. hitAhitaprAptiparihArasamarthaM hi pramANaM, tato jJAnameva tat // 2 // 2. Hitahitapraptipariharasamartham hi prmanam tato jnana meva tat. 2. Because Pramana enables acquiring beneficial things and leaving non-beneficial objects, this is nothing but knowledge. Commentary Pramana leads to the acquirement of pleasure and its causes and abstention from sorrow and its causes. When a man is thirsty, he searches for an object to quench the thirst and begins to seek water. That Pramana which points out this water is sought by a thirsty man, for by a right knowledge that this is water acquired by Pramana there is no want of receipt of the object desired viz., water. na sannAsanna sadasanna cApyanubhayAtmakaM / catuSkoTivinirmuktaM tatvaM mAdhyamikA viduH / / gfa au1a geuua acaffa afa" Arthaprakasika. ( Mss. ) 1 " tathA parokSajJAnavAdinAM mImAMsakAnAmasvasaMvedanajJAnavAdinAM sAMkhyAnAM jJAnAntarapratyakSajJAnavAdinAM yaugAnAM ca matamapAkartuM svapadopAdAnam / " Prameyaratnamala. 2 This is shortly expressed by Prabhachandra as follows: "hitaM sukhaM tat sAdhanaM ca tadviparItaM ahitaM, tayoH prAptiparihArau / prAptiH khalUpAdeyabhUtArthakriyAprasAdhakArthapradarzakatvam / arthakriyArthI hi puruSaH tanniSpAdanasamarthaM For Personal & Private Use Only

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Pariksamukham 31 The acquirement of desired objects depends on the activities ( Pravritti ) and not on Pramana. One first desires to have an object and then performs activities. It cannot be said that without the activity to acquire the object, Pramana points out objects because this view is contrary to our every day experience. It is known to every body that even such prominent objects like the sun and the moon are not seen by men when they do not direct their activities to the same. Where the sun and the moon are not causes of activities ( Prayritti ), there is no showing ( Pradarsakattva ) and hence there is no Pratyaksa. The function of Pramana is not to give objects ( Prapaka ) but to show them ( Pradarsaka ). By this aphorism the view that Pramana can be anything which is not knowledge like connection of the senses with external objects ( which is technically called Sannikarsa) is refuted'. Chandraprabha Suri in his.Nyayavatara-vivriti has mentioned that as the Jains accept that knowledge illumines itself as well as the object, they refute the views of Yogachara Buddhists who hold that knowledge only illumines itself and the views of Mimamsakas, Naiyayikas etc., who maintain that knowledge illumines the external object alone, as it cannot illumine itself". prAptukAmastatpradarzakameva pramANamanveSata ityasya pradarzakatvameva prApakatvam / na hi tena pradarzite'rthe prAptyabhAvaH" Prameyakamala-martanda. ___ 1 "pravRttimUlA tUpAdeyArthaprAptirna pramANAdhInA tasyAH puruSecchAdhIna pravRttiprabhavatvAt / na ca pravRtyabhAve pramANasyArthapradarzakatvalakSaNavyApArAbhAvo vAcyaH pratItivirodhAt / na khalu candrArkAdiviSayaM pratyakSamapravartakatvAt na tat pradarzakamiti loke prtiitiH|" Prameyakamala-martanda. 2 "yasmAddhitAhitaprAptiparihArasamathaM pramANaM, tatastat pramANatvenAbhyupagataM vastu jJAnameva bhavitumarhati / nAjJAnarupaM sannikarSAdi / " Prameyaratnamala. 3 "ye svAbhAsyeva jJAnaM manyante te jJAnavAdino vauddhavizeSAH, ye ca parAbhAsyeva mImAMsakanaiyAyikAdayaH, te nirastAste hi vahirarthAbhAvAt jJAnaM svAMzaparyavasitasattAkam ityAcakSIran / tadayuktam / jJeyArthAbhAve jJAnAbhAvaprasaGgAt |....praabhaasypi For Personal & Private Use Only

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The Sacred Books of the Jainas This is laid down in "An Epitome of Jainism" as follows: "The question, therefore, to begin with is, what is Pramana from our point of view? Pramana, we define, is the valid knowledge which reveals itself as well as its knowable. It is worthy of note that by this we, first, put aside the Buddhist view that there being nothing external, knowledge only reveals itself and secondly, we contradict as well the Naiyayika and the Mimamsaka schools of thought who teach that knowledge does not reveal itself but reveals external relations. We hold however, that just as colour reveals itself as well as the object to which it belongs, so knowledge revealing itself reveals the knowable as well."1 afaxurazi zaiiafasstenggenaza || 3 || 32 3. Tannischayatmakam samaropaviruddhatvadanumanavat. 3. That (viz. Pramana) being opposed to Samaropa (viz. fallacies) consists of definiteness like Anumana ( inference). Commentary Pramana must be free from Samaropa ( fallacies) which is of three kinds Samsaya, Anadhyavasaya and Viparyaya". Samsaya arises when there is a doubt about an object i.e. when our mind sways between this or that, without being able to assert the true nature of a thing. For example, when a person sees somesvaprakAzAbhAvAt abhidadhIran tadapyasambaddham / svaprakAzAbhAve paraprakAzAyogAt / na hi pradIpaH svarUpamanudyotayan ghaTAdyudyotane vyApriyate / " Nyayavatara-vivriti An Epitome of Jainism by Nahar & Ghosh. P. 70. 2 " atasmiMstadadhyavasAyaH samAropaH " Pramana-nayatattvalokalankara. I. 7 1 "faqdarian" Pramana-nayatattva lokalankara. I. 8. 3 "anubhayatrobhayakoTisaMsparzI' pratyayaH sNshyH|" Pramana-mimamsa I. I. 5. " sAdhakavAdhakapramANAmAvAdanavasthitA'neka koTisaMsparza jJAnaM saMzayaH / " Pramana-naya-tattvalokalamkara. I, 11, For Personal & Private Use Only

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Pariksamukham 33 thing at a distance in the darkness, a doubt arises in his mind whether it is a man or a post'. The knowledge in this case touches two ideas without being able to fix it to a particular right knowledge of the object seen. It must be understood that when a thing is capable of two conceptions, there is no Doubt, though there are two ideas in the same object. For example in the Saptabhangi Naya in Jain philosophy a pitcher is in one sense, said to exist while in another, it is said not to exist'. When the details of the head, hands etc. of a man or the branches, hollow etc. of a tree are not perceived being at a distance and in the darkness, we have knowledge of only something high. In this case a doubt arises whether it is a tree or a man'. When we have a knowledge that this is something without any clear idea what it is, we have Anadhyavasaya which is also known as Vibhrama ( Indefiniteness ). If a man touches something when he walks but does not understand what it is, his knowledge is Anadhyavasaya. He is conscious that he has touched something but is unable to say what its real nature is . : 1.6791151 Firgaf gaat ar 1" Pramananayatattvaloka lankara. I. 12. "yathAndhakAre dUrAdUrdAkAravastUpalambhAt sAdhakavAdhakapramANAbhAve sati :. Ferrogat gaat afat 464a: \" Pramana-mimamsa. Bhasya to Aphorism I. 1.5. 2 To emphasize this, Hemachandra has used the word "Anubhayatra" in the definition of Samsaya quoted above e. g. "anubhayatra-grahaNamubhayarupe vastunyubhayakoTisaMsparzo'pi saMzayatvanirAkaraNArtha, yathA'sti # FIFT T : farceuifFAATCHSTIC I" ( Pramana-mimamsa.) * 3 "viruddhAnekakoTisparzi jJAnaM sNshyH| yathA'yaM sthANurvA puruSo veti / sthANupuruSasAdhAraNoddhatAdidarzanAd tadvizeSaspa vakrakoTara-ziraH-pANyAdeH sAdhakapramANaFAATAIGN Fri quasi farai alafT/" Nyaya-dipika. 4 "AFTSTAATHEZA: 1 791 179AELETRIEITHI" Pramana-naya-tattvalokalankara. I. 13. 14, P-5 For Personal & Private Use Only

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84 The Sacred Books of the Jainas The knowledge of an object as quite the contrary to its real self is known as Viparyaya or Vimoha. When we think nacre to be silver or a rope to be a snake, we have a knowledge vitiated by Viparyaya or Vimoha (Perversity'). Such is also the case when a person attacked by a particular disease tastes a sweet thing as bitter, or sees two moons by a defect in vision or thinks trees to be moving while travelling in a boat or a railway carriage or sees a circle of fire when a burning brand is spun round? Pramana is free from these three kinds of fallacies. These "kimityAlocanamAtramanadhyavasAyaH / yathA pathi gacchatastRNasparzAdijJAnam" Nyaya-dipika. Dharmabhusana lays down that Anadhyavasaya does not touch different ideas, so it is not Sambaya. It is also not Viparyaya as it does not comprehend the reality of the opposite idea : "idaM hi nAnAkoTyavalaMvanAbhAvAdU na saMzayaH / viparItaikakoTi-nizcayAbhAvAnna viparyayaH / " Nyaya-dipika. "vishessaanullekhymndhyvsaayH|" Pramana-mimamsa I. 1. 7. "dUrAndhakArAdivazAdasAdhAraNadharmAvamarzarahitaH pratyayo'nizcayAtmakatvAdanadhyavasAyaH yathA kimetaditi / " Bhasya on Ibid. 1 "viparItaikakoTiniSTaMkanaM vipryyH| yathA zuktikAyAmidaM rajatamiti / " Pramananayatattvalokalankara. 1. 9. 10. "atasmiMstadeveti viparyayaH / " Pramana-mimamsa I. 1. 7. "viparItakoTinizcayo viparyayaH / yathA zuktikAyAmida rajatamiti jJAnam / atrApi sAdRzyAdinimittavazAt zuktiviparIte rajate nizcayaH / " Nyaya-dipika. 2 "yathA dhAtuvaiSamyAnmadhurAdi-dravyeSu tiktAdipratyayaH, timirAdidoSAdekasminnapi candre dvicandrAdipratyayaH, nauyAnAdagacchatsvapi vRkSeSu gacchat-pratyayaH AzabhramaNAdalAtAdAkcakre'pi ckrprtyyH|" Bhasya to Aphorism 1. 1. 7 in Pramana-mimamsa. For Personal & Private Use Only

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Thariksamukham are termed Pramanabhasas by Manikyanandi and are mentioned in the sixth chapter of Pariksamukham'. According to the Jain doctrine, liberation is attained by a soul possessed of certain characteristics, viz. right faith, right knowledge and right conduct. Right faith or Samyaktva is a sincere belief in the seven Tattvas ( essential principles ) of Jainism viz. Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara and Moksa. It is only after a person has right faith that he can attain right knowledge. Right knowledge or Samyak Jnana is the detailed cognition of the ego and non-ego and is free from the fallacies Samsaya, Anadhyavasaya and Viparyaya as described above. A person may have a knowledge of the aforesaid seven principles of Jainism but that knowledge may be vague or indefinite or it may be full of doubts or it may be entirely wrong. When indecision, doubts or belief in opposite principles disappear from removal of fallacies, a person attains perfect knowledge. The understanding of Pramanas is therefore not useless even to a person who has given up worldly pursuits and is bent upon obtaining liberation. Anantavirya says that the Buddhists might say that they agree to the view that Pramana is knowledge as mentioned in the second aphorism but they do not agree that all Pramanas consist of definite knowledge. According to them it is only in case of one variety of Pramana viz. inference that correctness can be asserted. In other cases for example in Nirvikalpaka Pratyaksa as understood by the Buddhists, definiteness is not essentially found. In opposition to this view this aphorism has been laid down in which 1 "tasifalgaryetariasiadruga: JAUNATAT: 1" Pariksamukham VI. 2. 2 " fanteraquafarafanzi 37699THAFFI OTEVI FANOU HMITTAUTAI TH" Dravya-samgraba. Verse. 42. For Personal & Private Use Only

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The Sacred Books of the Jainas it has been mentioned that not only in Anumana but in all kinds of Pramana, there is definite knowledge'. faftsgerref: 11 xill 4. Anischitohpurvarthah. 4. Apurvartha is that which has not been ascertained. Commentary In the definition of Pramana as laid down in the first aphonism, the word Aparvartha has been used. This word is explained in this aphorism. Aparvartha is that which has not previously been ascertained by any Pramana by making it free from fallacies like Doubt, Indefiniteness or Perversity. We have previously mentioned that there are four stages of knowledge. First, we have a general knowledge of a thing brought into contact with a sense organ ( Avagraha ). Then we have a desire to know the particulars ( Iha). A doubt may be started by saying that as Avagraha precedes Iha, the knowledge in the second stage viz. Iha cannot be said to be a knowledge of a thing *not ascertained before as in the first stage ( Avagraha ) it has already been ascertained. The reply to this is that as details are not ascertained by Avagraha but only by Iha it cannot be said that ascertainment of the object takes place during the first stage viz. Avagraha? The ascertainment consists of a perfect and correct idea of the thing. 1. "37218 atra:, HaC al afsafgouacha marta gratuzi, na tadasmAbhiniSidhyate / tattu vyavasAyAtmakamevetyatra na yuktimutpshyaamH| anumAnasyeva vyavasAyAtmanaH prAmANyAbhyupagamAt / pratyakSasya tu nirvikalpakatve'pyavifazada grauatagafla Talki" Prameyaratnamala. 2 67: JAMUTIFCIO Frigya danezafha: pitsgafef: 1" Prameyaratnamala. 8 "tenehAdijJAnaviSayasyAvagrahAdigRhItatve'pi na pUrvArthatvam / avagrahAdineEife facingalare fatta Fragam Hala" Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham reisfa BarciPrate= || & || 5. Dristohpi samaropattadrik. 5. Even an ascertained thing becomes so (i. e., unascertained) through Samaropa ( fallacies ). Commentary 37 It is urged in this aphorism that by Apurvartha, we not only mean a thing not ascertained before but also a thing previously ascertained but which has subsequently become involved in fallacies1. In the latter class, we do away with the fallacies and ascertain the thing again correctly. This subsequent ascertainment is also said to be of a thing not ascertained before as in the interval there were fallacies destroying the true idea of the object. Dharmabhusana has quoted this aphorism in Nyaya-dipika saying that after we see a pitcher, we may see other things and then again see the pitcher and the question may arise whether the subsequent knowledge of the pitcher is Pramana as it had been already ascertained before. The answer to this question is that in this case the pitcher is to be taken as unascertained because there may be fallacies in the interval2. This however can be explained in another way following the argument in the case of Dharavahika Jnana. Though a section of Jain writers exclude Dharavahika Jnana from Pramana, we have shown how it can be fitted to the definition of Pramana. Similarly when we have knowledge of a pitcher followed by knowledge of other things and then again we have knowledge of the pitcher it 1. " athoktaprakAra evApUrvArthaH kimanyo'pyastItyAha * * dRSTo'pi gRhIto'pi a aazafafaa cacufqqizi: enqafut wafa | aadunfefa Eg: 1" Prameyaratnamala. 2. nanu ghaTe dRSTa punaranyavyAsaMge pazcAd ghaTa eva dRSTe pazcAttamaM jJAnamapramANaM prApnoti... iti cet, na / dRSTasyApi madhye samArope satyadRSTatvAt / taduktaM 'dRSTo'pi Nyaya-dipika. samAropAttAdRk' iti / " For Personal & Private Use Only

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The Sacred Books of the Jainas may be said that different knowledges of the pitcher on the two occasions are different ascertainments characterised by different time, place, etc. So the second ascertainment can be Pramana as well as the first. The view is therefore clear that not only an object never ascertained before can be Pramana but the same object after previous ascertainment can again be Pramana for fallacies may vitiate the first ascertainment making it necessary for another ascertainment of the true characteristics of the object. In our everyday life we may see an object previously perceived but be unable to find out its real nature owing to its being covered by dirt etc., when we see it for the second time. But if this dirt be removed we get a real knowledge of it. So a Pramana also may be vitiated by fallacies and again become Pramana when the fallacies are removed'. svonmukhatayA pratibhAsana svasya vyvsaayH||6|| 6. Svonmukhataya pratibhasanam svasya vyavasayah. 6. The ascertainment of self is the illumination of it towards itself. Commentary This aphorism explains the words. "Sva ... vyavasaya" used in the definition of Pramana in the first aphorism. When the knowledge becomes its own object, it illumines itself and we say that in Pramana there is ascertainment of itself ( as well as of the object ). This is further explained in the next aphorism. 1. "etaduktaM bhavati, gRhItamapi dhyAmalitAkAratayA yanniNetuM na zakyate tadapi vastvapUrvamiti vyapadizyate pravRttasamAropAvyavacchedAt / " Prameyaratnamala. 2. The word Fairy@azt is explained as safarger seat i.e. becoming its own object of ascertainment or in other words, Fata: Folga ana i.e. the knowledge illumines itself. ( Arthaprakasika ) For Personal & Private Use Only

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Pariksamukham 39 sporta tangut ll ll. 7. Arthasyeva tadunmukhataya. 7. It becomes its own object, like other objects. Commentary This aphorism gives an example explaining the preceding aphorism. As the ascertainment of external objects results from directing attention towards them, so the knowledge itself is ascertained by it. In every knowledge there is a subject and an object and in valid knowledge the object as well as the knowledge itself is ascertained. A concrete example is given in the next aphorism to elucidate this. ghaTamahamAtmanA veni||8|| 8. Ghatamahamatmana vedmi. 8. I know the pitcher through myself. Commentary Here "I" is the subject ( Pramata ) and "the pitcher" is the object ( Prameya), "knowing" is the action (Pramiti ) and "through myself" is the instrumental cause of this knowledge ( Pramana ). Thus in such a knowledge we have an understanding of a subject, an object, an instrumental cause and a verb signifying action. This is mentioned in the next aphorism. Aphorisms 6, 7, 8 are embodied in a different language in a single Sutra in Pramananayatattvalokalankara. Instead of a pitcher, the example given there is that of a baby elephant'. karmavatkartR karaNakriyApratIteH // 9 // 9. Karmavatkartrikaranakriyapratiteh. . 1. "Fan Syafra: Fageda Tarnai arearea agifayeta aff85H HEATHAI FATA 1" Pramananayatattvalokalankara, I. 17. For Personal & Private Use Only

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The Sacred Books of the Jainas 9. Because (in our knowledge) we have an understanding of the subject, an instrumental cause and the verb, in the same manner as the object. 40 Commentary Anantavirya says that this aphorism denies the views of those who maintain that knowledge ascertains only the object but not itself, others who hold that knowledge ascertains either itself or an object, others again who lay down that in knowledge there is understanding of only the subject and the object and of others who say that in knowledge there is understanding of subject, object and a verb1. By this aphorism it is laid down that according to the Jain view, in knowledge there is understanding of four things, a subject, an object, a verb and an instrumental cause. The thing which is known is the object. The subject is the self. Pramana is the instrumental cause and Pramiti is the verb. In Arthaprakasika, it is mentioned that this is in contradistinction with the view of Naiyayikas who hold that in Pratyaksa Pramana only the object (Prameya ) is understood e. g. that this is a pitcher and that the knowledge does not know itself or the subject (Pramata ) or the result ( Pramiti ). It is urged that this is also in opposition to the view of Mimamsakas following Prabhakara who say that objects like pitchers and the self are ascertained by Pratyaksa Pramana and who deny that Pramiti or the instrumental cause is ascertained by such Pramana. Further it is mentioned that this refutes the view of the followers of Jaimini who admit the understanding of Pramana, Prameya and Pramiti in Pratyaksa Pramana but deny the instrumental cause. 1. " nanu jJAnamarthamevAdhyavasyati na svAtmAnam / AtmAnaM phalaM veti kecit / karttRkarmaNoreva pratItirityapare / kartRkarmakriyANAmeva pratItirityanye / teSAM matamakhilamapi pratItibAdhitamiti darzayannAha / " Prameyaratnamala. 2. " atrAhu' naiyAyikAdayaH ajJAnaM prameyameva pratyakSIkaroti / ayaM ghaTa ityAkAreNa jJAnena prameyarUpaghaTAdereva pratyakSIkaraNAt / ataH tAdRzajJAnaM na svasvarUpaM, ancuncuci qurant, anfq afufagi no an acaritaifa | For Personal & Private Use Only

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Pariksamukham zabdAnuccAraNe'pi svasyAnubhavanamarthavat // 10 // 10. Sabdanuchcharanehpi svasyanubhavanamarthavat. 10. Just as in the case of objects, there is understanding of itself (the knowledge) without utterance of the word (signifying it ). Commentary It is our everyday knowledge that though the word "pitcher" is not uttered, we can have experience of a pitcher. So we can have experience of the knowledge itself though no word signifying knowledge is uttered. This is urged to meet the view of those who say that there can be no experience without the help of words. It cannot be urged that as there is no use of the word 'knowledge' in an experience of an object, the knowledge cannot become its own object; for we see that even when the word 'pitcher' is not uttered we can have experience of a pitcher. ko vA tatpratibhAsinamarthamadhyakSamicchaMstadeva tathA necchet // 11 // 11. Ko va tatpratibhasinamarthamadhyaksamichchhamstadeva tatha nechchhet. 11. Who does not accept it ( i. e. knowledge) to be of that manner ( i. e. being the subject - matter of experience ) when one admits that in Pratyaksa the object is illumined by knowledge? pradIpavat // 12 // 12. Pradipavat. 12. Like a lamp. 41 -bhATTAstu pramANaprameyayoreva pratyakSataH pratipattiH / pratyakSeNa prameyasya ghaTAdeH pramAtuzca AtmanaH pratyakSIkaraNAt / na tu pramitikaraNajJAnayorapi pratyakSataH pratipattiH sambhavatIti vadanti / pramANaprameyapramitInAmeva pratyakSataH pratipattiH, na tu pramitikaraNajJAnasyeti jaiminIyAH / teSAM sarveSAmapi matamanubhavaparAhatamiti darzayannAha / " Arthaprakasika. P-6 For Personal & Private Use Only

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42 . The Sacred Books of the Jainas Commentary Just as a lamp illumines itself as well as objects like a jar etc., so knowledge illumines itself as well as objects known. There cannot be any one who would accept objects as knowable by knowledge but deny that knowledge itself can be known. In Pramananayatattvalokalankara, aphorisms 11 and 12 of Pariksamukham are written in a slightly different language'. The example there given is that of the sun instead of a lamp. The fact that knowledge illumines itself is accepted by later Jain writers like Hemachandra though in the definition of Pramana accepted by them they exclude this. Hemachandra mentions that older writers have laid down that as objects are ascertained by knowledge, so the knowledge itself becomes its own object. Hemachandra quotes two definitions of older writers: one is of Siddhasena in Nyayavatara in which it is laid down that Pramana illumines itself as well as other objects and the other is of Manikyanandi in Pariksamukham as we have already discussed. Hemachandra admits following the example as given by Manikyanandi 'I know a pitcher', that the knowledge illumines itself in such a case like the subject and object'. He also mentions that as an object reveals itself, so the knowledge reveals itself and consequently a knowledge can know itself. It is also stated by him that like a lamp, knowledge reveals an object capable of revealing itself as knowledge has the power of illuminations. It cannot be urged that 1. : ay HEUTSCH argi afaHTHAFTARFTER aquari alfararta Feciaal 1" Pramananayatattvalokalankara, I. 18. 2. "nanvarthanirNayavat svanirNayo'pi vRddhaH pramANalakSaNatvenoktaH 'pramANaM Fatrafe' sfa, 'rareARTHA TATUTA for a" Pramanamimansa. Bhasya to 1. 1. 2. 3. WELCHE FATICA A Hat T HTHATrata" Ibid. 4. "arthonmukhatayeva svonmukhatayApi jJAnasya pratibhAsAt svanirNayAtmakatvaHofer I" Ibid. 5. "en ka gAITATAHARI nerafa gertaan!" Ibid. For Personal & Private Use Only

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Pariksamukham as illumination is the very essence of knowledge, it cannot be the illuminator for its illuminating characteristic is established by the destruction of wrong knowledge". But admitting all these Hemachandra propounds the following aphorism "The ascertainment of itself though it happens, is not the definition of Pramana) as this happens also in fallacies ( which are not Pramanas)". Hemachandra himself in his own Bhasya to this aphorism writes that the views of others who lay down that knowledge illumines itself is approved by me. But in laying down a definition that quality only which distinguishes the object defined should be mentioned and not all the qualities which exist in a thing. In other words, a definition is not a description. Hemachandra adds that there is no knowledge whether right or wrong which does not illumine itself. So even in doubt etc., the knowledge illumines itself but this kind of knowledge being false is excluded from Pramanas. For this reason, Hemachandra says that he has excluded self-illumination as a characteristic of Pramana in his definition?. But he supports the older writers by saying that they have not committed any fault by using this characteristic in the definition of Pramana as they have done so for examination of the characteristics of Pramana. ___ 1. "saMvedanasya prakAzatvAt prakAzakatvamasiddhamiti cet, na, ajJAnaFACreigento 9473196419487: 1" Ibid. : 2. "Fafarofa: FACUZTATATUS Harali" Pramanamimansa. 1. 1. 3. - 3. "sannapi paroktamanumodate ayamartho, nahi astItyeva sarva lakSaNaM vAcyaM kintu yo dharmo vipakSAd vyAvarttate, svanirNayastvapramANe'pi saMzayAdau vartate, nahi kAcit jJAnamAtrA sAsti yA na svasaMviditA nAma tato na svanirNayo lakSaNamukto'FHIFT" Bhasya to Aphorism I. 1. 3. in Pramina-mimamsa. 4. "Peg Talanteiga faza rete: ?. Ibid. For Personal & Private Use Only

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44 The Sacred Books of the Jainas .. ATATATU FATA: 977 22 118311 13. Tatpramanyam svatah paratascha. 13. The validity of Pramana rises from itself or through another (Pramana). Commentary In this aphorism, the point how a Pramana establishes its validity, is discussed. In the Nyaya philosophy as propounded by Gautama, it has been laid down that the validity of Pramana arises through other help. Vatsyayana the writer of the Bhasya of Nyaya-sutras of Gautama says that through inference, the validity of a Pramana is established. We know that Pramana is not the opposite of a correct understanding by the help of inference. So we must say in such a case that the validity of Pramana is established nother viz. inference. . An example will make this clear. A thirsty man seeks. water. That which causes a knowledge of water in a mirage is not Pramana, for in a mirage the thirst of that man cannot be mitigated. Such a knowledge is a fallacy. Conformity with the object presented is known as the validity of Pramana, and nonconformity with the object presented is the opposite of Pramana-. A criticism may be made of the view that if by inference, the validity of a Pramana is established, we may ask : if an inference which is itself a Pramana confirms another Pramana to establish its validity, how will this inference be validated ? If we say, that another inference will validate this, the result would be an endless chain of inferences. So we must accept that in some cases Pramana validates itself and in other cases, its validity is established by inference. Jain writers accordingly hold that validity of Pramana 1. "farfag TATTET. STATvej arh ? afantafauroufrafcrani" Nyayadipika. "jJAnasya prameyAvyabhicAritvaM prAmANyam / taditarattvaprAmANyam / " Pramananayatattvalokalankara, I. 19. 20. For Personal & Private Use Only

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Pariksamukham arises either from itself or through another Pramana (like inference). It may be asked, in what case does the validity of a Pramana arises of itself and in what case through another Pramana ? The answer is that in the case of objects with which we are already familiar, the Pramana rises of itself. For example, when we look at our palm and have a knowledge of the same, no inference is necessary to establish its validity. Similarly when we see a pond previously seen many times in our own village, the validity does not require the help of inference but arises of itself. This is shown by the fact that immediately afterwards we go to it to wash ourselves or drink water. But when we see a reservoir of water not seen before at any time, we may have a doubt at first whether this is really water or a mirage. Then we use our inference and say that as we are having a smell of lotuses, feeling cool wind etc., it must be water and no mirage and so our former knowledge of water is Pramana and not a fallacy'. Hemachandra also mentions that we become certain of the validity of a Pramana either by itself or through the help of others?. When we look at our palm of hand which is familiar to us, we have no wish to examine whether this knowledge is valid or not, for we have not the slightest doubt regarding it. Similarly 1. 'tatra tAvadabhyastaviSaye jalamidamiti jJAne jAte jJAnasvarUpajJaptisamaya eva tadgataM prAmANyamapi jJAyata ev| anyathottarakSaNa eva niHshshNkprvRtteryogaat| asti hi jalajJAnottarakSaNa eva niHzzaMkA prvRttiH| anabhyaste tu viSaye jalajJAne jAte jalajJAnaM mama jAtamiti jJAnasvarUpanirNaye'pi prAmANyanirNayo'nyata eva / anyathottarakAle sNdehaanupptteH| asti hi saMdeho jalajJAnaM mama jAtaM, tat kiM jalamuta marIciketi ? tataH kmlprimlshishirmNdmrutprcaarprbhRtibhirvdhaaryti| pramANaM prAktanaM jalajJAnaM, kamalaparimalAdyanyathAnupapatteH / " Nyayadipika. 2. "prAmANyanizcayaH svataH parato vaa|" Pramana-mimamsa, I. I. 8. For Personal & Private Use Only

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46 The Sacred Books of the Jainas when we are afflicted by thirst and want to drink water, or when we want to bathe or to assuage the heat of our body and see a tank already familiar to us, we at once proceed to it without stopping to examine, whether the knowledge is valid or not. But in other cases regarding objects with which we are not already familiar, we take the help of inference etc., to establish the validity of the knowledge'. Vidyananda has affirmed this by saying "Pramana establishes itself regarding objects with which we are already familiar and takes the help of other in other cases". 2 In Pramananayatattvalokalankara, it is mentioned that Pramanya and Apramanya ( validity and its opposite ) arise through others, but regarding their knowledge, they arise by themselves or through others. In Prameyaratnamala also we find that Pramanya arises by itself.* In Arthaprakasika it is mentioned that in this aphorism the words "utpattau" ("when it arises") and "svakarye" ("in its working" ) may be taken as understood. The meaning would then be that when Pramanya arises it takes help of others but regard ___1. "prAmANyanizcayaH kvacit svato yathA'bhyAsadazApanne svakaratalAdijJAne snAnapAnAvagAhanodanyopazamAdAvarthakriyAni se vA pratyakSajJAne, nahi tatra parIkSAkAMkSA'sti prekSAvatAm , tathAhi jalajJAnaM tato dAhapipAsAtasya tatra pravRttistatastatprAptiH tataH snAnapAnAdIni tato dAhodanyopazama ityetAvataiva bhavati kRtI pramAtA na punardAhodanyopazamajJAnamapi parIkSate ityasya svataH prAmANyam |....kcit parataH prAmANya nizcayo yathA'nabhyAsadazApanne prtyksse|" Bhasya to Pramana-mimamsa I. 1. 8. 2. "prAmANyaM tu svataH siddhamabhyAsAt parato'nyathA // " Pramana-pariksa. 3. "tadubhayamutpattau parata eva jJaptau tu svataH paratazca / " ___Pramana-nayatattvalokalaikara I. 11. 4. "athavA prAmANyamutpattau parata eva / " Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham 47 ing its work viz. determination of objects, it takes its own help in the case of familiar objects and help of others in other cases.1 Here ends the first chapter of Pariksamukham. We have seen that in the first aphorism of this chapter, the definition of Pramana has been given. In the aphorisms which follow this definition is explained. For example in the second aphorism it is laid down that Pramana cannot be anything else than knowledge as indicated in the definition. The words "sva-vyavasaya" in the definition is explained in aphorisms 6 and 7 and a concrete example is given in aphorism 8. The word "Apurvartha" is explained in aphorism 4. Thus defining Pramana and explaining the general characteristics of Pramana in the first chapter the author will proceed in the next chapter to mention the different varieties of Pramana viz. Pratyaksa and Paroksa. Pratyaksa Pramana will be discussed in detail in the second chapter and Paroksa Pramana will be examined in the third chapter. End of Chapter I. 1. " athavA utpattau svakArya ca iti padadvayamapi asmin sUtre adhyAharttavyaM / tathAca ayamarthaH / prAmANyamutpattau parata eva / .... viSayaparicchityAdilakSaNasvakArye prAmANyamabhyAsadazAyAM svato gRhyate / anabhyAsadazAyAM parato gRhyata iti / " Arthaprakasika. For Personal & Private Use Only

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dvitIyaH samuddezaH SAMUDDESA II AGDUT || ? || 1. Taddvedha. 1. This (Pramana) is of two kinds. Commentary Jain Logic accepts only two kinds of Pramanas, Pratyaksa and Paroksa. This distinguishes the Jain view from the views of Hindu and Buddhist philosophers. According to the Charvaka school of philosophy there is only one Pramana named Pratyaksa. Buddhist philosophy admits two varieties of Pramana viz. Pratyaksa and Anumana. In Vaisesika philosophy also Pratyaksa and Anumana are the only Pramanas which are recognised, for according to this system of philosophy Sabda etc. (which are recognised by some as Pramanas) are included within Anumana. In Samkhya and Yoga philosophies, three kinds of Pramanas viz. Pratyaksa, Anumana and Agama (Sabda) are accepted. In Nyaya philosophy four kinds of Pramanas, Pratyaksa, Anumana, Upamana and Sabda are recognised. The Mimamsa school of philosophy as propounded by Prabhakara and his followers recognise five Pramanas, Pratyaksa, Anumana, Upamana, Sabda and Arthapatti. The Bhatta school of Mimamsa philosophy recognises one more Pramana viz. Abhava in addition to the five Pramanas accepted by Prabhakara. The Vedanta view as discussed in the Vedanta-paribhasa is that there are six kinds of Pramanas viz. Pratyaksa, Anumana, Upamana, Sabda, Arthapatti and Anupa labdhi. Hemachandra in his Pramanamimamsa laying down that "Pramana is of two varieties1 mentions in his Bhasya that this refutes the views of Charvaka, Vaisesika, Samkhya, Nyaya, I. "fa" Pramana-mimamsa, I. I. 9. For Personal & Private Use Only

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49 Pariksamukham Prabhakara and Bhutta ( the two schools of Mimamsa) philosophy. In Pramananayatattvalokalankara we have "Pramana is of two kinds-Pratyaksa and Paroksa"2. Dharmabhusana also lays down the same qaracta 11 2 11 2. Pratyaksetarabhedat. 2. As it is of two varieties, Pratyaksa and another ( viz. Paroksa ). Commentary This is connected with the previous aphorism which lays down that Pramana is of two kinds and this aphorism mentions the two kinds of Pramanas. In Pramananayatattvalokalankara as we have already quoted these two aphorisms have been put down in a single aphorism. Hemachandra follows Manikyanandi and after mentioning that Pramana is of two kinds* lays down in the next aphorism that the Pramanas are Pratyaksa and Paroksa". In Nyayavatara we find "Pramana is divided as Pratyaksa and Paroksa as knowables are ascertained in two ways"6 Haribhadra Suri lays down "According to the (Jain ) view, Pratyaksa and _1. "tena pratyakSamevaikaM pramANamiti cArvAkAH, pratyakSAnumAnAgamAH pramANAnIti vaizeSikAH, tAnyeveti sAMkhyAH, sahopamAnena catvArIti naiyAyikAH, sahArthApattyA paJceti prAbhAkarAH, sahAbhAvena SaDiti bhATTA iti nyUnAdhika pramANavAdinaH pratikSiptAH / " Bhasya to Ibid. 2. salah 54&T a 7 a 1" Pramananayatattvalokalankara, II. I. 3. "Thi fafaa argei TT&" Nyayadipika, Prakasa II. 4. "HOT FETT 1" Pramana-mimamsa. I. I. 9 . 5. "Fue a Tail" Ibid 1. I. 10 6. "Te uiti a facut fafana 11" Nyayayatara I, P--7 For Personal & Private Use Only

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50 The Sacred Books of the Jainas Paroksa are two kinds of Pramanas"1. In Tattvartha Sutra, Pramanas have been laid down in three aphorisms: "This knowledge consisting of Mati, sruta, Avadhi, Manahparyaya and Kevalao consists of two Pramanas. The first two are Paroksa Pramanas* The remaining ones are Pratyaksa"5, fand T777 11 3 11 3. Visadam Pratyaksam. 3. (The knowledge ) which is clear is Pratyaksa. Commentary The word "Knowledge" (Jnanam ) is to be understood in this aphorism. Clearness is the characteristic of Pratyaksa Pramana. This clearness is expressed by the words Visada, Spasta, Nirmala etc. in works on Jain Logic?. The idea may be thus explained by an example. We may have knowledge of fire directly or when we are told by a reliable person whom we believe "Here is fire" or when we see smoke and infer that there is fire. The second and third kind of knowledge is not direct and not therefore styled as clear. That there is difference between this direct and indirect knowledge is understood by everyone. This direct knowledge is not dependant on Sabda or Anumana. It 1. "YET YTT&a a GHIUT Ha I" Saldarsanasamuchchaya. sloka 55. " Tattvartha Sutra. I. 9. 3. " FATU 1" Ibid I. 10. 4. "Ticet TT&T 1" Ibid I. 11 5. "CUTHFIA I" Ibid I. 12. 6. "Afafa ata 1" Prameyaratnamala. 7. " ta itse aanget Fyeraficultat: ztea clariter 1" Nyaya-dipika. For Personal & Private Use Only

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Pariksamukham 51 arises when there is destruction or mitigation of the obstruction to Jnana". Akalanka Deva in Nyayavinischaya has mentioned that the definition of Pratyaksa has been mentioned to be clear knowledge. Syadvadavidyapati has explained in the commentary that clearness means perspicuous illumination. This is felt by every one when one proceeds to examine the character of the knowledge. In Pramananayatattvalokalankara, the word Spasta has been used in place of Visada. The meaning is the same. In Nyayadipika4 and in Pramana-mimamsa" the word Visada has been followed. The older Jain logicians have accepted the view which is contrary to that adopted in other philosophies that knowledge derived through the senses is Paroksa and not Pratyaksa. Their view is based on the authority of Umasvami ( as already quoted ), Akalanka etc., who maintain that knowledge derived through meditation independant of the senses is Pratyaksa ( direct knowledge ). Later writers on Jain logic however have laid down that senseperception is Pratyaksa and other kinds of knowledge are Paroksa. For example Siddhasena Divakara writes "Such knowledge that 1: ' ffag. fasigafaHTASI ATA ? gayet :- Alauren HanviziSTakSayopazAmAdvA zabdAnumAnAdyasaMbhavi yannamalyamanubhavasiddhaM / dRzyate khalvagnirastItyAptavacanAd ghUmAdiliMgAcotpannAja jJAnAdayamagnirityutpannasya driyikasya jJAnasya fasta: 1" Nyaya-dipika. 2. "TUTTO NE: FTE ATATHFIAT 1" Nyayavinischayalankara. 3. "nirmalapratibhAsatvameva spaSTatvaM / svAnubhavaprasiddhaM caitat sarvasyApi parIkSaprafat Franta fataza " Comm. by Syadvada-vidyapati. 4. "Ta fazleafari ATA TETOHI" Nyayadipika. 5. "Farne: 977877, 1" Pramana-mimamsa. I. I. 13. For Personal & Private Use Only

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52 The Sacred Books of the Jainas 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". (Translation by Dr. S. C. Vidyabhusana ). Dr. S. C. Vidyabhusana in his notes on the above verse of Siddhasena Divakara has mentioned the difference between the views of the older and later writers on Jain Logic thus : "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". . Now we may turn to the derivation of the word Pratyaksa as given by different Jain writers. In Syadvadaratnakara we find that the derivative meaning of Fratyaksa is that which rests on Aksa (i. e., a sense ). There it is also mentioned that the derivation is by Tatpurusa Samasa. It cannot be Avyayibhava, as in that case the word should always be in the neuter gender but we use Pratyaksa in all the three genders. Haribhadra Suri derives 1. OBTOTTATTET. ITER ETTAHERTHI gratefHata TIET DEU2477 11" Nyayavatara. 4 2. Nyayavatara Edited by Dr. S. C. Vidyabhusana P. 9. 3. Bertalana afa vei pricaarfri EFTATA 1 fanga:' sfat ttpurussH| tatazca 'dviguprAptApannAlaM pUrvagatisamAseSu' paravalliMgatApratiSedhAdabhidheyaballiMgatAyAM viliMgaH pratyakSazabdaH siddhH| evaM ca pratyakSa jJAnaM, pratyakSo bodhaH, pratyakSA For Personal & Private Use Only

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Pariksamukham the word thus : "Aksa means Jiva as it enjoys or pervades all Dravya, Ksetra, Kala and Bhava. Aksa also means Indriya ( senses ) as it enjoys objects. When Aksa meets Aksa we have Pratyaksa that is to say knowledge arises through the senses" 1. Hemachandra also lays down the derivation adopted by Haribhadra". These derivations have been criticised in Syadvadaratnakara as already mentioned. Now a question may be asked, if by the derivation we get that knowledge arising from sense-perception is Pratyaksa, how can the view of writers who call such knowledge Paroksa and only direct knowledge derived through meditation Pratyaksa, be tenable. The answer has been given in Syadvadaratnakara that whatever the derivative meaning of a word may be, in use we do not stick to it. For example the derivative meaning of the word "Gauh" (a cow) is that 'which goes. This meaning can apply to any moving thing but use of the word Gauh is not at all made in its derivative sense. So in the case of Pratyaksa Pramana also, its derivative meaning cannot stop its being applied to knowledge like Avadhi etc., derived without the help of any senses. buddhirityAdayo vyapadezAH pravartante / akSamakSaM prati vartata iti pratyakSamiti tvavyayIbhAve 'avyayIbhAvazca' ityanena sadA napuMsakatvaM syAt / ' Syadvadaratnakara, II. 1. 1. "aznute'kSNoti vA vyApnoti sakaladravyakSetra-kAlabhAvAnityakSo jIvosznute viSayamityakSamindriyaM c| akSamakSa pratigataM pratyakSamiMdriyANyAzritya vyavahArasAdhakaM yajajJAnamutpadyate tat pratyakSamityarthaH / " Saddarsanasamuchchaya. Comm. on Verse 55.. - 2. "aznute akSNoti vA vyApnoti sakaladravyakSetrakAlabhAvAnityakSo jIvaH / aznute viSayamityakSamiMdriyaM ca pratiH pratigatArthaH akSaM pratigataM tadAzritaM akSANi ceMdriyANi tAni pratigatamiMdriyANyAzrityojjihIte yajjJAnaM tat pratyakSam / " Pramana mimamsa. Bhasya on I. I. 10. 3. "nanvevaM pratyakSazabdasya vyutpattau kathamiMdriyAnAzritasya mAnasasyAvadhyAdezva pratyakSavyapadezaH syAditi cet ? ucyate / pravRttinimittasya tatrApi sadbhAvAt / For Personal & Private Use Only

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54 The Sacred Books of the Jainas We have already mentioned that according to the Jain doctrine, knowledge is of five kinds : (1) Mati ( knowledge derived through the senses including the knowledge which arises from the activity of the mind ), (2) Sruta ( knowledge derived through symbols or signs e. g. words, gestures etc. ), (3) Avadhi ( psychic knowledge which the soul acquires without the help of any sense ), (4) Manahparyaya ( knowledge of thoughts of others ) and (5) Kevala ( omniscience ). There are false knowledges of Mati, Sruta and Avadbi which make up a total of eight kinds of knowledge recognised in Jainism. We have seen that in Tattvartha Sutra, Mati and Sruta Jnana have been described as Paroksa Pramanas and Avadhi, Manahparyaya and Kevala as Pratyaksa Pramanas. The distinction between Pratyaksa and Paroksa' according to Tattvartha Sutra is that in the former the soul gets a clear knowledge of an object without depending upon any other knowledge while in the latter, the cognition is not clear by itself but has to depend upon some other kind of knowledge. We have already given an example of this dependance when, to have a knowledge of fire by seeing smoke, we have to depend on the knowledge of smoke and then infer the existence of fire. But later writers like Jain logicians have laid down that Mati and Sruta Jnana are Sanvyavaharika Pratyaksas and Avadhi, Manahparyaya and Kevala are Paramarthika or Mukhya Pratyaksa. Brahmadeva in his commentary on Dravya-samgraha tries to reconcile this contradiction in the following manner. First he raises the question : "The disciple asks 'In Tattvartha Sutra, Mati and Sruta have been described as Paroksa in the aphorism Adye akSAzritatvaM hi pratyakSazabdasya vyutpattinimittaM, gatikriyeva gozabdasya, pravRttinimittaM tvekArthasamavAyinA'kSAzritatvenopalakSitamarthasAkSAtkAratvaM gatikriyayopalakSitaM gotvamiva goshbdsy| anyaddhi zabdasya vyutpattinimittaM, anyacca pravRttinimittam / itarathA gacchanneva gaugauriti vyapadizyeta nAparo vyutpattinimittAbhAvAt / jAtyantaraviziSTaM hi turagAdikaM gati-kriyApariNataM vyutpattinimittasadbhAvAt gozabdAbhidheyaM Fara 1" Syadvadaratnakara, II. 1. For Personal & Private Use Only

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Pariksamukham 55 Paroksam (I. 11 ). How can these be Pratyaksa ( according to the view of Jain writers on Logic ?' Brahmadeva then answers this question by saying that the aphorism of Umasvami is to be regarded as a general rule ( utsarga ) while the sayings of Jain logicians are to be taken as special rules or exceptions ( Apavada ). In special or exceptional cases, the general rule is not followed. So though in Tattvartha Sutra it has been mentioned that Mati and Sruta Jnanas are Paroksa knowledge, there are particular cases which may be taken as exceptions where these may be called Pratyaksa'. For example, Sruta Jnana can be wholly Paroksa as when it arises from words only or when it consists of knowledge of outside objects e. g. heaven, liberation etc. But when the soul has internal knowledge that it has happiness or misery or it consists of infinite knowledge, this Sruta Jnana is partially Paroksa. But Sruta Jnana is Pratyaksa in case of ordinary householders ( though Paroksa in case of Kevalins who have omniscience when it cognizes the soul". Brahmadeva further says that we all know ___ 1 'atrAha ziSyaH :-'Adye parokSam' iti tattvArthasUtre matizrutadvayaM parokSa bhaNitaM tiSThati, kathaM pratyakSaM bhavati ?" Commentary on Dravyasamgraha, Verse 5. 2 "prihaarmaah| tadutsargavyAkhyAnam , idaM punarapavAdavyAkhyAnam / yadi tadutsargavyAkhyAnaM na bhavati, tarhi matijJAnaM kathaM tattvArthe parokSaM bhaNitaM tiSThati ? tarkazAstre sAMvyavahArikaM pratyakSaM kathaM jAtam ? yathA apavAdavyAkhyAnena matijJAnaM parokSamapi pratyakSajJAnaM tathA svAtmAbhimukhaM bhAvazrutajJAnamapi parokSaM sat prtykssNbhnnyte|" Brahmadeva : Dravyasamgraha-Vritti Verse 5. 3 "zabdAtmakaM zrutajJAnaM parokSameva tAvat / svargApavargAdibahirviSayaparicchittiparijJAnaM vikalparUpaM tadapi prokssN| yatpunarabhyantare sukhaduHkhavikalparUpo'hamanantajJAnAdirUpo'hamiti vA tadISatparokSam / yacca nizcaya-bhAvazrutajJAnaM tacca zuddhAtmAbhimukhasukhasaMvittisvarUpaM . svasaMvittyAkAreNa savikalpamapIndriyamanojanitarAgAdivikalpajAlarahitatvena nirvikalpam , abhedanayena tadevAtmazabdavAcyaM, vItarAgacAritrAvinAbhUtaM kevalajJAnApekSayA parokSamapi saMsAriNAM kSAyikajJAnAbhAvAt kSAyopazamikamapi prtykssmbhidhiiyte|" Ibid. For Personal & Private Use Only

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56 The Sacred Books of the Jainas that the knowledge of our happiness and misery is Pratyaksa, but if we say that according to Tattvartha Sutra, Mati and Sruta Jnana are always Paroksa, the knowledge of our happiness or misery should also become Paroksa which is absurd'. In this connection we may mention the view of Dharmabhusana who says : "Some say that Pratyaksa should only be that which arises through the senses, eye etc., as Aksa means the senses ( and according to the derivative meaning Pratyaksa means that arising from the senses ). This view is not correct. The knowledges Avadhi, Manahparyaya and Kevala arise through the soul and are independent of the senses. There is no doubt that these are Pratyaksa. The characteristic of Pratyaksa is clearness and not being caused by the senses. For this reason among the five kinds of knowledge Mati, Sruta, Avadhi, Manahparyaya and Kevala, it has been mentioned ( in the Tattvartha Sutra ) that the former two are Paroksa and the others are Pratyaksa". Whatever may be the derivative meaning, the meaning fixed by use makes Avadhi, Manahparyaya and Kevala to be Pratyaksa.3 Or the derivation can be changed in the following manner. Aksa means the soul as it pervades or knows and that which arises in the soul 1 "yadi punarekAntena parokSaM bhavati tarhi sukhaduHkhAdisaMvedanamapi parokSaM prApnoti, na ca tthaa|" Ibid. 2 "kazcidAha 'akSa nAma cakSurAdikamiMdriyaM tat pratItya yadutpadyate tadeva pratyakSamucitaM nAnyat' iti tdpyst| AtmamAtrasApekSANAmavadhimanaHparyayakevalAnAmiMdriyanirapekSANAmapi pratyakSatvAvirodhAt / spaSTatvameva hi pratyakSatvaprayojaka neMdriyajanyatvaM / ata eva hi matizrutAvadhimanaHparyayakevalAnAM jJAnatvena pratipannAnAM madhye 'Adye parokSa', 'pratyakSamanyat' ityAyayormatizrutayoH parokSatvakathanamanyeSAM tvavadhimanaHparyayakevalAnAM pratyakSatvavAco yuktiH / " Nyayadipika. Prakasa II. 3 "kathaM punareteSAM pratyakSazabdavAcyatvamiti cet ? rUDhita iti brUmaH / " Ibid. For Personal & Private Use Only

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Pariksamukham 57 independent of the senses is Pratyaksa". So if we quarrel that we must follow the derivative meaning, a solution is given by adopting a derivation which fits with the definition. pratItyantarAvyavadhAnena vizeSavattayA vA pratibhAsanaM vaizadyam // 4 // 4. Pratityantaravyavadhanena visesavattaya va pratibhasanam vaisadyam. 4. Clearness means illumination without any other intermediate knowledge or illumination in details. Commentary In Aphorism 3, it was mentioned that the knowledge which is clear is Pratyaksa. In the present aphorism, clearness is explained. Clearness of knowledge means illumination of an object when there is no intermediate knowledge. For example, in inference we have an intermediate knowledge. When we see smoke and infer that there is fire, there is the intermediate knowledge of smoke before we have the knowledge of fire. Where there is no such intervention of another knowledge, we hold that the knowledge is clear. Another definition is also given. Clearness means knowledge of an object with all its details. Hemachandra has laid down : "Clearness means illumination which does not depend on any other Pramana ( Anumana, Sabda etc. ) or understanding that it is of such and such a nature"2. In Anumana and Sabda, the knowledge depends on other Pramanas but that is not the case in Pratyaksa Pramana. There is another 1 "athavA akSNoti vyApnoti jAnAtItyakSa AtmA tanmAtrApekSotpattikaM Irteafara 1 Ibid. 2 "A raratat createn fahreit at deretti" Pramanamimamsa I. 1. 14. P-8 For Personal & Private Use Only

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The Sacred Books of the Jainas definition of clearness viz. that it grasps all the details and hence forms a correct knowledge by being a Pratyaksa Pramana1. 58 In Syadvadaratnakara this aphorism is criticised. It is mentioned there: "Some say "Clearness means illumination without any intermediate knowledge'. They say that in Paroksa Pramanas like Anumana, the knowledge of fire arises after the intermediate knowledge of smoke, so that knowledge is not clear but in Pratyaksa there is no such intermediate knowledge, so it is clear. Those who hold this view have not got an idea of Jain philosophy even in their dreams. For, how will they establish the knowledge Iha etc. when connected with doubt ?" So in Syadvadaratnakara, support is given to the definition of clearness as laid down in Pramananaya-tattvalokalamkara which is as follows: "Clearness means the illumination of details in excess of that produced by Anumana etc."3. A verse is quoted in Syadvadaratnakara meaning the same thing. 1 " prastutAt pramANAdanyat pramANaM zabdaliMgAdijJAnaM tat pramANAntaraM, tannirapekSatA vaizadyam / na hi zabdAnumAnAdivat pratyakSa svotpattau zabdaliMgAdijJAnaM pramANAntaramapekSate ityekaM vaizadyalakSaNam / lakSaNAntaramapi idantayA pratibhAso veti / idantayA vizeSaniSThatayA yaH pratibhAsaH samyagarthanirNayasya so'pi vaizadyam / vA zabdaH lakSaNAntaratvasUcanArthaH / " Bhasya on Pramana-mimamsa I. 1. 14. 2 " kecittu tArkikammanyAH pratItyantarAvyavadhAnena pratibhAsanamapi jJAnasya vaizadyaM vadanti / anumAnAdiparokSapramANabhedeSu hi dhUmAdigocarapratItivyavadhAnena dhUmadhvajAdivastunaH pratItirityavaizadyaM teSAm, pratyakSe tu naivaM pratItyantaravyavadhAnamastIti vaizadyaM tasya / na te jainadarzanopaniSadaM svapne'pi prApuH / evaM prakAraM vaizadyaM vadantaste kathamIhAdijJAnasya saMdehAdyapekSiNaH pratyakSatAM vyavasthApayiSyanti ?" Syadvadaratnakara. 3 " anumAnAdyAdhikyena vizeSaprakAzanaM spaSTatvam / " Pramananayatattvalokalankara. II. 3 4 " anumAnAdayatirekeNa vizeSapratibhAsanaM / tadUvaizadyaM mataM buddheravaizadyamataH param // " Verse quoted in Syadvadaratnakara. For Personal & Private Use Only

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Pariksamukham We have already mentioned while discussing the definition of Pramana, the four kinds of Mati Jnana viz. Avagraha, Iha, Avaya and Dharana. The first stage is the bare knowledge of an object. In the second stage there is an attempt to know the particulars of the object whereby similarities with or differences from other objects are known. In the third stage there is a definite finding of these particulars and in the fourth stage there is a lasting impression which arises after the object is known with all its particulars. Now these four stages are accepted in Sanvyavaharika Pratyaksa which will be discussed in the next aphorism. The criticism of Syadvadaratnakara is that as in the case of Sanvyavaharika Pratyaksa we recognise one knowledge after another (viz. Avagraha, Iha, Avaya and Dharana) there are intermediate knowledges and so the definition of clearness that it is bereft of intermediate knowledge cannot be correct. For clearness being the characteristic of Pratyaksa Pramana we see that it cannot apply to Sanvyavaharika Pratyaksa where four stages of knowledge arise one after another. 59 This criticism however has been met in the commentaries of Pariksamukham and other works on Jain Logic. In Prameyaratnamala, it is mentioned that "by intervention of another knowledge" it should be understood that the intermediate knowledge is of a quite different object and not of the same object. For example, in Anumana we have knowledge of one object, smoke and a quite different object, fire, later on. But in Sanvyavaharika Pratyaksa we have knowledge of the same object in four stages. For example, first we are merely conscious of a man ; then we desire to know his particulars. In the third stage we ascertain the particulars that he belongs to such and such a country etc., and in the fourth stage we get a lasting impression1. In Prameyakamalamartanda, the 1 " yadyapyavAyasyAvagrahehApratItibhyAM vyavadhAnaM, tathApi na parokSatvaM viSayaviSayiNorbhede sati vyavadhAnaM tatra parokSatvam / tarhi anumAnAdhyakSaviSayasyaikAtmagrAhyasyAgnerabhinnasyopalambhAdadhyakSasya parokSateti tadapyayuktam / bhinnaviSayatvAbhAvAt / For Personal & Private Use Only

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60 The Sacred Books of the Jainas .. definition of Manikyanandi has been supported. That view has again been criticised in Syadvadaratnakara'. It will serve no purpose to go into details of this controversy. We have explained the main point fully and we have seen that no fault appears in the definition of clearness as given by Manikyanandi. Though 'in Pramana-naya-tattvalokalankara an attempt is made to give a different definition, later writers like Hemachandra have followed Manikyanandi. indriyAnindriyanimittaM dezataH sAMvyavahArikam // 5 // 5. Indriyanindriyanimittam desatah saNGvyavaharikam, 5. (The knowledge )which is partially clear and arises from Indriya (the senses ) and Anindriya (the mind ) is Saivyavaharika Pratyaksa. visadRzasAmagrIjanyabhinnaviSayA pratItiH pratItyantaramucyate nAnyaditi na doSaH / " Prameyaratnamala. 1 "nanvevamIhAdijJAnasyAvagrahAyapekSatvAdavyavadhAnena pratibhAsanalakSaNavaizayAbhAvAt pratyakSatA na syAttadasAram / aparAparendriyavyApArAdevAvagrahAdInAmutpattestatra tdpeksstvaasiddheH| ekameva cedaM vijJAnamavagrahAdayatizayavadaparAparacakSurAdivyApArAdutpannaM sat svatantratayA svaviSaye pravartata iti pramANAntarAvyavadhAnamatrApi prsiddhmev| anumAnAdipratItistu liMgAdipratItyaiva janitA sati svaviSaye pravarttate ityavyavadhAnena pratibhAsanAbhAvAnna pratyakSatA" Prameya-kamala-martanda The above has been criticised in Syadradaratnakara thus : "atha prayuraparAparendriyavyApArAdevehAdInAmutpatteH sandehAyanapekSatvAt pratItyantarAvyavadhAnena pratyakSateti, tadapi pratItiparAGa mukhatvam / IhAdayo hi saMdehAdibhyaH samupajAyamAnAH pratIyanta eveti kathaM tadanapekSatvam ? pratIyamAnasyApi kAryakAraNabhAvasyAtrApahave sarvatra tadapahnavaH kiM na syAt ? athaikamidaM saMvedanamavagrahAyatizayopetamityatrApi pratItyantarAvyavadhAnamastIti, nanu tathApi tadanekatvapakSe pratItyantaravyavadhAnamalabdhasamAdhAna', syAvAdinA hyavAhAdInAmekatvamivAnekatvamapi vaktavyam / " For Personal & Private Use Only

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Pariksamukham 61 Commentary Pratyaksa Pramana is subdivided into two classes Sanvyavaharika and Mukhya or Pararmarthika. In this aphorism the definition of Sanvyavaharika Pratyaksa is given In Pramanapariksa, Vidyananda Svami has divided Pratyaksa into three classes Indriya-pratyaksa, Anindriya-pratyaksa and Atindriya-pratyaksa. The first two however can be included under Sanvyavaharika Pratyaksa. So the twofold division of Pratyaksa will be sufficient. In Pramana-nayatattvalokalankara, Pratyaksa has been divided into Sanvyavaharika and Paramarthika and Sanvyavaharika again has been subdivided into Indriyanivandhana and Anindriya-nivandhanas. In Pramana-mimamsa Pratyaksa has been divided into Mukhya and Sarvyavaharika* and in Nyayadipika, the divisions are Sanvyavaharika and Paramarthika". Mukhya or Paramarthika are one and the same thing. 1 "tacca pratyakSaM dvadhA mukhyasaMvyavahArabhedAd iti manasi kRtya prathama sAMvyavahArikapratyakSasyotpAdikAM sAmagrI tabhedaM ca prAha / " Prameyaratnamala. 2 "tat trividhaM, indriyaanindriyaatiindriyprtykssviklpnaat|" Pramanapariksa. 3. "tadviprakAraM sAMvyavahArikaM pAramArthikaM ca / " . "tatrAyaM dvividhamindriyanivandhanamanindriyanivandhanaM ca / " ____Pramananayatattvalokalankara. II. 4. 5 4 "tat sarvathAvaraNavilaye cetanasya svarUpAvirbhAvo mukhyaM kevalam / " Pramana-mimamsa I. 1. 15 "tat tAratamye'vadhimanaHparyayau ca / " Ibid 1. 1. 18 "indriyamanonimittAvagrahehAvAyadhAraNAtmA sAMvyavahArikam / " _Ibid, 1. 1. 21 5 "tat pratyakSaM dvividhaM sAMvyavahArikaM pAramArthikaM ca / " Nyaya-dipika. For Personal & Private Use Only

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62 The Sacred Books of the Jainas . . The knowledge which is partially clear is Sanvyavaharika Pratyaksa and the knowledge which is fully clear is Mukhya or Paramarthika Pratyaksa'. Sanvyavahara is the perfect satisfaction of a desire to cognize?. That which arises from Sanvyavahara is called Sanvyavaharika The knowledge in Sanvyavaharika Pratyaksa being partially clear, it is also called Amukhya Pratyaksa as opposed to Mukhya Pratyaksa where the knowledge is fully clear. Sanvyavaharika Pratyaksa is caused by Indriya and Anindriya. According to Jainism, the Indriyas ( senses ) are five viz. touch, taste, smell, sight and hearing". Mind is called Anindriya or No-indriya. But by this distinction, it should not be supposed that mind is not Indriya. Akalanka Deva in Tattvartharaja-varttika has laid down "We call a female who is unable to conceive, 'a woman without a belly'. This does not mean that really this female has no belly at all but the meaning is that she is unable to conceive. So when we call mind to be Anindriya it means that it does not produce impressions of objects like organs of sense eye etc. on contact. This does not however mean that mind is not a sense". 6 1 "seni asrat razgaituerte aq AjoyaEI9464274, 1" "yajajJAnaM sAkalyena spaSTaM tat pAramArthikapratyakSaM mukhyapratyakSamiti yAvat / " Nyaya-dipika. 2 "Fateta: nafarfagittant yaert: FETETT: 1" Pramana-Mimamsa Vritti on I. I. 21. 3 "samIcInaH pravRttinivRttirUpo vyavahAraH saMvyavahAraH, tatra bhavaM sAMvyava Ef74514_1" Prameya-ratna-mala. 4 "gea STEELFTHYLrfagrara" Nyaya-dipika. 5 'sparzarasagandharUpazabdagrahaNalakSaNAni sparzanarasanaghrANacakSuHzrotrANI fargenfot gothraHCifa 1" Pramana-mimamsa I. 1. 22. 6 kifaradt Alsgaraqi" Tattvartharajavarttika on Sutra I. 14. It is thus explained in the Commentary on this : For Personal & Private Use Only

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63 Pariksamukham In Nyaya philosophy of the Hindus, mind has been accepted as Indriya. But a distinction has been made from other senses. It has been mentioned that the true senses touch, taste etc. are fixed in their particular objects. For example, the sense of smell can produce a knowledge of smell but not of taste, sight etc. The mind however can apply itself to every object in all its qualities. In mind there is no special quality like those existing in senses e. g. smell etc.1 This has been affirmed by Uddyotkara' and in substance this view is the same as that of Hemachandra already quoted in the footnote. Gautama has taken consideration of the five Jnanendriyas, eye, ear etc., but in Smritis and other philosophies of the Hindus, five Karmendriyas (Vak, Pada, Pani, Payu and Upastha ) have also been mentioned as senses. Thus the total number of senses according to this view is ten. Manu has mentioned that mind is "mno'tNkrnnmnindriymityucyte| kathaM iMdriyapratiSedhena mana ucyate ?.... yathAnudarA kanyA iti nAsyA udaraM na vidyate, kintu grbhbhaarodvhnsmrthodraabhaavaadnudraa| tathAniMdriyamiti naasyeNdriytvaabhaavH| kintu cakSurAdivat pratiniyatadezaviSayAvasthAnAbhAvAdanindriyaM mana ityucyate / " This is affirmed in Pramana-mimamsa : "sarvArthagrahaNaM manaH / " I. 1. 25. The Bhasya on it lays down "sarve na tu sparzanAdInAM sparzAdivat pratiniyatA evArthA gRhyante teneti sarvArthagrahaNaM mano'nindriyamiti no indriyamiti cocyate / " 1 "bhautikAnIndriyANi niyataviSayANi, saguNAnAJcaiSAmindriyabhAva iti / manastu abhautikaM sarvaviSayaJca, nAsya saguNasyendriyabhAva iti / sati cendriyArthasannikarSe sannidhimasannidhiJcAsya yugapajajJAnA'nutpattikAraNaM vakSyAma iti| manazvendriyabhAvAnna vAcyaM lakSaNAntaramiti / tantrAntarasamAcArAccaitat pratyetavyamiti / " Vatsyayana Bhasya to Nyaya-sutra I. 1. 4. 2 "manaH sarvaviSayaM smRtikAraNasaMyogAdhAratvAt Atmavat sukhagrAhakasaMyogAdhikaraNatvAt samastendriyAdhiSThAtRtvAt / " Nyaya-varttika. For Personal & Private Use Only

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64 The Sacred Books of the Jainas the eleventh sense In Sankhya Sutra? and Sankhyakarikas of Isvarakrisna we find that mind is both Juanendriya and Karmendriya. In Vedanta paribhasa however it is laid down that mind is not a sense*. To support this view the following is quoted from Katha Upanisad III. 10 : "Objects are beyond the organs of senses, mind is beyond the sense-organs."5 In Vedanta Sutra however ( II. 4. 17 ) we find mind accepted as a sense. Cankaracharya in his Bhasya to the above Sutra has taken mind as a sense supporting his view by quoting Smriti. In Bhamati, Vachaspati Misra quoted different views regarding the acceptance of mind as a sense but his own conclusion is that mind is a sense. In Srimadbhagavadgita mind has been accepted as a sense". 1 "ekAdazendriyANyAhuryAni pUrve mniissinnH| tAni samyak pravakSyAmi yathAvadanupUrvazaH / / zrotraM tvak cakSuSI jihvA nAsikA caiva paJcamI / pAyUpasthaM hastapAdaM vAk caiva dazamI smRtA // buddhIndriyANi paJcaiSAM shrotraadiinynupuurvshH| karmendriyANi paJcaiSAM pAyavAdInAM pracakSate / / ekAdazaM mano jJeyaM svaguNenobhayAtmakam / " ___Manusamhita II. 89-92 2 "ubhayAtmakaM mnH|" Sankhya Sutra II. 26. 3 "ubhayAtmakamatra mnH|" Sankhya-karika 27. 4 "na tAvat antaHkaraNam indriyam ityatra mAnamasti / " Vedanta-paribhasa. 5 indriyebhyaH parA hyarthAH arthebhyazca paraM manaH / ' ityAdi zrutyA manaso'nindriyatvAvagamAcca / " Vedanta-paribhasa. 6 "vedAnAM sAmavedo'smi devAnAmasmi vAsavaH / indriyANAM manazcAsmi bhUtAnAmasmi cetanA // " Gita X. 22. For Personal & Private Use Only

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Pariksamukham 65 Thus the view of the Jain Logic is in accordance with the view which preponderates in the Hindu philosophy regarding mind being a sense. But though Jain Logic accepts mind as a sense it calls it a small or intangible sense ( No-indriya or Isat-indriya ) because it is not materially cognisable like the other senses. Its function according to Jain view is discernible only by highly developed souls who have Manahparyayajnana as described in the commentary on Aphorism I. Samuddesa I of this work. nArthAloko kAraNaM paricchedyatvAttamovat // 6 // 6. Narthalokau karanam parichchedyatvattamovat. 6. The object and light is not the instrument (of Pratyaksa knowledge ) as the same are capable of being ascertained as in the case of darkness. "mamaivAMzo jIvaloke jIvabhUtaH sanAtanaH / Hartgriezerfor desfacenfa pufat 11" Ibid XIV. 7. In Vedanta-paribhasa the latter verse has been tried to be explained away thus : "If you object that the quotation from the Bhagavadgita is conclusive 'the organs of sense with the mind to make up six'( #A:9818ef0' ), we reply, no ; for no contradiction results in filling up the number six with mind, though mind be not reckoned as an organ of sense. There is no positive injunction restricting the completion of the number relating to the organs of sense to such an organ only. Instance the text : 'the five including the sacrificer eat the Ida oblation'; here we notice that the completion of the number five, relating to the Ritvik priests, is effected by means of the sacrificer ( himself the fifth ) who is not a Ritvik. And in the quotation 'He taught the five, the Vedas and Mahabharata, we observe that the completion of the number five relating to the Vedas, is effected by the Mahabharata which is not a Veda." (Trans. by A. Venis ) . But this argument is use-less as in the first verse (X. 22 ), it is unmistakably mentioned "I am Manas ( the Mind ) among the senses," where the best among the senses is meant, P-9 For Personal & Private Use Only

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66 The Sacred Books of the Jainas Commentary In the preceding aphorism, it has been mentioned that mind and the senses cause Pratyaksa knowledge. One may urge that light or a particular object is also necessary to give rise to Pratyaksa knowledge. So these should also be mentioned as cause of Pratyaksa knowledge. To refute this, it is mentioned in the present aphorism that an object or light does not cause Pratyaksa knowledge. The example of darkness is cited to establish this for it is well-known that we have a knowledge of darkness though it obstructs perception and is not the cause' This is further elucidated in the following two aphorisms. tadanvayavyatirekAnuvidhAnAbhAvAca kezoMDukajJAnavannaktaMcarajJAnavaca // 7 7. Tadanyayavyatirekanuvidhanabhavachcha kesondukajnanavannaktancharajnanavachcha. 7. That ( is established ) from universal affirmative and universal negative propositions like the knowledge of mosquito on a hair and like the knowledge of animals which see during the night. Commentary Some may urge, that it may be established by inference that an object or light is the cause of Pratyaksa knowledge. To refute this it is mentioned that even by inference this cannot be established. For a deduction by inference follows from a knowledge of a concomitance expressed in an universal affirmative proposition ( Anvayavyaptijnana) e. g. where there is smoke, there is fire or from a knowledge of a concomitance expressed in a universal negative proposition e. g. where is no smoke, there is no fire. 1. "prasiddhaM hi tamaso vijJAnapratibandhakatvenAtatkAraNasyApi paricchedyatvam / " Prameyakamala-martanda. 2.663791TATATE agerialaari: 1 29 fe, qafe14772 fasinat tdnvyvytirekaanuvidhaanaat| yad yasyAnvayavyatirekAvanuvidhatte, tat tasya kAryam / For Personal & Private Use Only

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Pariksamukham 67 To establish an inference, it will be necessary to hold where there is light, there is knowledge but we see that even where there is no light there can be knowledge as in the case of cats or owls in a dark night when there is no light. Further lice cannot see even when there is light. So, it cannot be propounded that where there is an object there is knowledge, for some persons in a particular state may have a knowledge of a mosquito on a hair though really there is no such mosquito". A person suffering from jaundice may perceive yellowness while really there is no yellowness. So the relationship of cause and effect which is recognised by concomitance expressed in an universal affirmative or negative proposition cannot be found in light or object with knowledge. Hemachandra in his Pramana-mimansa also affirms this by saying "An object or light is not the cause of knowledge as knowledge can arise withoat the universal negative proposition ( viz. where there is no object or light, there is no knowledge )."2 Hemachandra cites examples of knowledge of water in a mirage though there is really no water or knowledge of objects in darkness by certain animals and the knowledge of Yogis about things in the past and the future and urges that this proves that object or light is not the cause of knowledge". yathA agnemaH / anvayavyatirekAvanuvidhatte cArthAlokayonim', iti / na cAtrAsiddho hetustatsadbhAve satyevAsya bhAvAdabhAve cAbhAvAd / " Prameyakamalamartanda. 1. "anvayavyatirekagamyo hi kaarykaarnnbhaavH| tatrAlokastAvanna jJAnakAraNaM tadabhAve'pi cUkAdInAM tdnutptteH| tadvadartho'pi na jJAnakAraNaM tadabhAve'pi keshmshkaadijnyaanotptteH| tathA ca kuto'rthajatvaM jJAnasya ? taduktaM parIkSAmukhe 'nArthAloko kAraNaM' iti / prAmANyasya cArthAvyabhicAra eva nibaMdhanaM, na tvarthajanyatvaM, svasaMvedanasya viSayAjanyatve'pi prAmANyAbhyupagamAt / nahi kiMcit svasmAdeva jAyate / " Nyaya-dipika. 2. "nArthAloko jJAnasya nimittamavyatirekAt / " Pramanamimamsa I. 1. 26 ___3. "marumarIcikAdau jalAbhAve'pi jalajJAnasya vRSadaMzAdInAM cAlokA For Personal & Private Use Only

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68 The Sacred Books of the Jainas atajanyamapi tatprakAzakaM pradIpavat // 8 // 8. Atajjanyamapi tat-prakasakam pradipavat. 8. Though it ( i. e. knowledge ) is not caused by it ( i. e. the object ), it (i. e. knowledge ) illumines it (i. e. the object ) like a lamp. Commentary The knowledge of an object though not caused by the object illumines the object. By the expression 'without being caused by it', it is also implied "though of not the same shape". An object is illuminated by a lamp which is neither caused by an object, nor is of the same shape as the object'. svAvaraNakSayopazamalakSaNayogyatayA hi pratiniyatamartha vyavasthApayati // 9 // 9. Svavaranaksayopasamalaksanayogyataya hi pratiniyatamartham vyavasthapayati. 9. Surely (Pratyaksa knowledge ) always illumines objects according to its power characterised by the mitigation of its hindrances. Commentary According to Jain philosophy, Upayoga is the sole characteristic of Jiva. Upayoga is a sort of inclination which arises from consciousness. This inclination is either towards Darsana or towards Jhana. Darsana is of four kinds Chaksu, Achaksu, Avadhi bhAve'pi sAndratamatamaHpaTalaviliptadezagatavastupratipattezca darzanAt yoginA cAtItAnAgatArthagrahaNe kimarthasya nimittatvaM, nimittatve cArthakriyAkAritvena sattvAdatItAnAgatatvaafa: 1" Bhasya to Aphorism I. I. 26 in Pramana-mimamsa. 1. "arthAjanyamapyarthaprakAzakamityarthaH / atajjanyatvamupalakSaNam / tenAtadAkAramapItyarthaH / ubhayatrApi pradIpo dRssttaantH| yathA pradIpasyAtajanyasyA'tadAkAradhAriNo'pi tatprakAzakatvaM, tathA jnyaansyaapi|" Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham 69 and Kevala' and Jnana as already expounded in commentaries of previous aphorisms in this work is of eight kinds viz. Mati, Sruta, Avadhi, Manahparyaya and Kevala and false knowledges of Mati, Sruta and Avadhi. In Darsana, details are not perceived but in Jnana details are perceived. "Before we know things in a detailed way, there is the stage where we simply see, hear, or otherwise become conscious of it in a general way without going into its ins and outs. This is the first state of knowledge : it may be called indefinite cognition (Darsana ). If this stage is not experienced, there can be no knowledge of the thing". In Jnana, there is cognition of details. Jain philosophy lays down that there are certain classes of Karma which obscure the four kinds of Darsana as well as the eight kinds of Jnana. "Darsana is of four kinds : Chaksu, Achaksu, Avadhi and Kevala ;-so there are also four kinds of Karma which obscure each of these varieties. When there is a cessation or mitigation (Ksayopasama) of one or more of these varieties of Karma, the corresponding class or classes of Darsana is or are evolved. Thus by the removal of these Karmas, which obscure the Darsana which is received through the eye, a Jiva can see through the eyes. This is Chaksu Darsana ( Darsana through the eye ). Again, by the removal of that Karma which obscures the Darsana through any sense other than the eye, or mind, a Jiva can cognize through the four organs of sense-ear, nose, tongue or skin and through the mind. 1. breastmint az SRET OTTWOT I CHCO HFT jIvassa savvakAlaM aNaNNabhUdaM viyANIhi // dasaNamavi cakakhujudaM acakhujudamavi ya ohiNA sahiyaM / aNidhaNamaNaMtavisayaM kevaliyaM cAvi paNNattaM // " Panchastikayasamayasara 40, 42. "uvaogo duviyappo dasaNa NANaM ca daMsaNaM cdudhaa| 44 3777EUR 3 let JATHT Wees otsill" Dravya-samgraha 4. 2. Jainism by Herbert Warren, Page 29. For Personal & Private Use Only

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70 The Sacred Books of the Jainas This is called Achaksu Darsana (Darsana not through the eye). Similarly, when Karmas obscuring Avadhi Darsana are removed, a Jiva can have Avadhi Darsana (conation before particular kind of psychic knowledge, limited by space and time and obtained directly by the soul e.g. clairvoyance). Lastly by the removal of the Karmas which obscure Kevala Darsana, a Jiva can have Kevala (or perfect) Darsana (in which everything in the three worlds existent in the present, past and future is at once cognized ). Besides the four varieties of Karmas obscuring Darsana already mentioned, there are also five others mentioned by Umasvami e. g. Nidra (sleep), Nidranidra (deep sleep), Prachala (Trance), Prachalaprachala ( drowsiness) and Styanagriddhi (Somnambulistic state). These together with the Karmas obscuring Chaksu, Achaksu, Avadhi and Kevala Darsana already mentioned, make up nine Darsanavaraniya Karmas. Just as there are Darsanavaraniya Karmas which obscure Darsana, so there are Jnanavaraniya Karmas which obscure Jnana. Umasvami has mentioned that there are five sorts of Jnanavaraniya Karmas which obscure Mati, Sruta, Avadhi, Manahparyaya and Kevala knowledge3. One may argue that in a knowledge of a pitcher, the pitcher and nothing else is the object of knowledge. Here the substance is the cause of its being the object of knowledge. But by denying as in the previous aphorism that the object is not the cause of knowledge, you must satisfy us by laying down the cause which particularises that such and such a thing would produce such and such a knowledge. 1. 'cakSuracakSuravadhikevalAnAM nidrAnidrAnidrApracalApracalApracalAstyAnagRddhayazca / ' Tattvarthadhigama Sutra VIII. 7. 2. Dravyasamgraha Edited by S. C. Ghoshal Page 10. 3. "matizrutAvadhimanaH paryayakevalAnAm / " Tattvarthadhigama Sutra VIII. 6. For Personal & Private Use Only

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Pariksamukham 71 Raising this objection in Nyayadipika, Dharmabhusana meets it by saying that Yogyata is the cause regarding the object of knowledge and this Yogyata is nothing but the mitigation or cessation of Karma obstructing knowledge. Dharmabhusana quotes the present aphorism of Pariksamukham to support his view1. That is to say when a Karma obstructing a particular kind of Jiana is mitigated or entirely removed, knowledge arises and illumines objects like a lamp. This knowledge is not therefore caused by the object and is not of the same shape as the object. In Vedanta-paribhasa it has been laid down that just as water goes out from a pond and entering fields of different shape, assumes different shape, so mind getting out through the sense-organs eye etc. goes to objects like pitchers and is changed like those objects. This view is not accepted by Jain logicians as laid down in this aphorism. According to Jain view, the object is neither the cause nor the transformer of the mind to its shape. kAraNasya ca paricchedayatve karaNAdinA vyabhicAraH // 10 // 10. Karanasya cha parichchedyatve karanadina vyabhicharah. 10. There will be non-application in the case of senses etc. you accept the cause as the thing perceived. if Commentary This aphorism is laid down to refute the view that a cause of a knowledge can be the object of knowledge. We know that the 1. " yaduktaM ghaTajJAnasya ghaTa eva viSayo, na para iti / arthajatvaM hi viSayaM prati niyamakAraNaM, tajjanyatvAt / yadviSayameva caitaditi / tattu bhavatA nAbhyupagamyate iti cet; yaugyataiva viSayaM prati niyamakAraNamiti brUmaH / kA nAma yogyateti ucyatesvAvaraNakSayopazamaH / taduktaM 'svAvaraNakSayopazamalakSaNayogyatayA hi pratiniyatamarthaM vyavasthApayati' iti / " Nyayadipika. 2. " tatra yathA tar3AgodakaM chidrAnnirgatya kulyAtmanA kedArAn pravizya tadvadeva catuSkoNAdyAkAraM bhavati tathA taijasamantaHkaraNamapi cakSurAdidvArA nirgatya ghaTAdiviSayadezaM gatvA ghaTAdiviSayAkAreNa pariNamate ||" Vedanta- paribhasa Chapter I. For Personal & Private Use Only

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72 The Sacred Books of the Jainas senses or mind are instrumental in producing knowledge. In this sense, these can be said to be the cause of knowledge. But these cannot be the objects of knowledge for when we get knowledge of objects through these, we have not the knowledge of the senses or mind. So we cannot accept that a cause of knowledge is the object of knowledge. sAmagrIvizeSavizleSitA khilAvaraNamatIndriyamazeSato mukhyam // 11 // 11. Samagrivisesavislesitakhilavaranamatindriyamasesato mukhyam. 11. Mukhya or supreme (Pratyaksa) is clear in every respect, has no dependance on any sense and arises after destruction of all obstructions by perfection of Samagri ( Dravya, Ksetra, Kala and Bhava). Commentary That knowledge which is absolutely clear is called Paramarthika or Mukhya Pratyaksa. This is of two kinds, Sakala and Vikala. Vikala Pratyaksa is subdivided into Avadhi and Manahparyaya (which we have previously described.)1. Vikala Jnana is knowledge of certain things while Sakala Jnana is knowledge of all things or omniscience". Sakala Jnana is also known as Kevala Jnana. Ordinary individuals do not have this knowledge. According to Jain view it is only the Arhats who can have this knowledge. When Mohaniya or alluring Karmas are destroyed and the Karmas obstructing Jnana and Darsana are 1. "sarvato vizadaM pAramArthikaM pratyakSaM / yajjJAnaM sAkalyena spaSTaM tat pAramArthikapratyakSa mukhyapratyakSamiti yAvat / tadudvividhaM sakalaM vikalaM ca / ... * tadapi dvividhaM avadhijJAnaM mana:paryayajJAnaM ceti / " Nyayadipika. 2. " tatra katipayaviSayaM vikalaM... sarvadravyaparyAyaviSayaM sakalaM // " 4. " tadavAnnarhannirdoSatvAt / " Nyayadipika. Pramananayatattvalokalamkara. II. 14. For Personal & Private Use Only

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Pariksamukham 73 removed and the Antarayas ( obstructive Karmas ) are also destroyed, Kevala knowledge arises. Siddhasena defines Mukhya Pratyaksa as follows: "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."2 In Mukhya Pratyaksa, knowledge is acquired by the soul direct without the intervention of senses or signs". In Pramananayatattvalokalankara, the two varieties of Parmarthika Pratyaksa viz. Vikala and Sakala have been mentioned. The two subdivisions ( Avadhi and Manahparyaya Jnana ) of Vikala have also been laid down". Hemachandra defines Kevala 1. "mohakSayAjjJAnadarzanAvaraNAntarAyakSayAJca kevalam / " Tattvarthadhigama Sutra X. 1. During different stages of development, these Karmas disappear. At the end of the tenth Gunasthana, Mohaniya Karmas are destroyed and at the end of the twelfth Gunasthana, Antaraya Karmas disappear. 2. Nyayavatara. Tr. by S. C. Vidyabhusana Pages 25-26. The original verse is as follows :--- "sakalAvaraNamuktAtmakevalaM yat prakAzate / 972a FATTUA TAITHTHAH, " Nyayavatara 27. 3. "qitarfela garra4aAHTAIURAI" Pramananayatattvalokalankara II. 18. 4. Waga 920 71" " fanshafaharrastaan heri" Ibid. II. 19 and II. 20. The difference between Avadhi and Manahparyaya is shown in the next two aphorisms : P-10 For Personal & Private Use Only

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74 The Sacred Books of the Jainas Pratyaksa as the appearance of the true nature of itself when all the obstructions are thoroughly removed'. Hemachandra also mentions that besides Kevala, Avadhi and Manalparyaya are also Mukhya Pratyaksa and Avadhi is of two kinds Bhava-pratyaya and Gunapratyaya. Bhava-pratyaya concerns celestials or inmates of hell and Gunapratyaya concerns human and sub-human beings. When we establish Kevala Jnana, we must accept the existence of omniscient beings. So, the celebrated Jain writer Samantabhadra in his work Apta-mimamsa has laid down : "sUkSmAntaritadUrArthAH pratyakSAH kasyacid yathA / anumeyatvato'gnyAdiriti sarvajJa-saMsthitiH // " i.e. The existence of an omniscient being is established from the fact that to some beings invisible things like atoms, things or persons remote in time or things far beyond ( like the Meru hill ) become known as objects of direct perception just like the knowledge of the existence of fire in a hill (which ordinary people know through inference by seeing the smoke) is also the subject of perception. This knowledge can not be derived through the senses for in that case it could not have cognated all objects, for the senses can only stimulate knowledge of objects which can be perceived by them. So when there is knowledge of things beyond the perception of "avadhijJAnAvaraNavilayavizeSasamudbhavaM bhavaguNapratyayaM rUpidravyagocaramaafogliat" Ibid II. 21. "saMyamavizuddhinibandhanAda, viziSTAvaraNavibhedAjjAtaM manodravyaparyAyAlaMbanaM HA:QU1194, 1" Ibid II.22. 1. "aq udaracuamet TAFT Fastpaulat gert 1994, " Pramana-mimamsa. I. 1. 15 2. "Tacari Sarawa:pelet 1" Ibid I. 1. 18. "IT SETT HAAFITIUUTITTI" Ibid I. 1. 19. For Personal & Private Use Only

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Pariksamukham senses it must be held that this arises without the interyention of senses and so it is Atindriya and acquired by the soul direct. sAvaraNatve karaNajanya ca prativandhasambhavAt // 12 // 12. Savaranatve karanajanya cha pratibandhasambhavat. 12. Obstruction may arise in the case of a knowledge which is caused by senses and which has hindrances. Commentary It has been mentioned in the previous aphorism that in Mukhya Pratyaksa, we have a knowledge absolutely clear in all respects. A question may now be asked "What is the cause which may give rise to such a clearness ?" The answer is "Removal of all obstruction is the cause of clearness." Where there is possibility of obstruction there may be hindrance of knowledge and similarly where there is dependance on the senses knowledge might not arise of things which are beyond the perceptive power of the senses. So in this aphorism the definition of the previous aphorism is supported by saying that we have defined Mukhya Pratyaksa as not arising through senses and as arising after destruction of hindrances because there is possibility of obstruction of perfect knowledge when hindrances exist or senses are depended on for acquiring knowledge. The second chapter ends here. In this chapter we have seen that Pratyaksa Pramana is of two kinds Sanvyavaharika and Mukhya. Manikyanandi has not given the subdivisions of these two kinds of Pratyaksa but we have shown from other works on Jain logic that Sanvyavaharika Pratyaksa is of four kinds Avagraha, Iha, Avaya and Dharana and Mukhya or Paramarthika or Atindriya Pratyaksa is of two kinds Vikala and Sakala or Kevala. Vikala Pratyaksa is of two kinds Avadhi and Manahparyaya. Avadhi again may be of Bhava-pratyaya or Gunapratyaya and Manahparyaya is of two kinds Riju ( the knowledge of simple impressions in the mind of another ) and Vipula ( the knowledge of all kinds of thoughts and impressions whether simple or complex ). End of Chapter II. For Personal & Private Use Only

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CHART I. [ CHAPTER II ] Pratyaksa Sanvyavaharika Paramarthika Indriyanibandhana Anindriya nibandhana Vikala Sakala (Kevala ) For Personal & Private Use Only The Sacred Books of the Jainas Avagraha Iha Avaya Dharana Avadhi Manahparyaya Bhavapratyaya Gunapratyaya Riju Vipula

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For Personal & Private Use Only Smriti (Aphorism 3 ) CHART II. [CHAPTER III.] Paroksa Pratyabhijnana Tarka Anumana (Aphorism 5) (Aphorism 11) (Aphorism 14) Svartha (Aphorism 54) Agama (Aphorism 99) Parartha (Aphorism 55) Pariksamukham 77

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tRtIyaH smuddeshH| CHAPTER III. parokSamitarat // 1 // 1. Paroksamitarat. 1. The other variety of Pramana is Paroksa. Commentary In Chapter I Pramana has been defined. In Chapter II, aphorism I it has been mentioned that Pramana -is of two kinds (Pratyaksa and Paroksa ). Pratyaksa Pramana with its subdivisions has been described in detail in Chapter II. In the third chapter, the author proceeds to describe Paroksa Pramana with its varieties. Paroksa Pramana is knowledge which is not clear.'. What is meant by clearness has been explained in Aphorism II. 4 of Pariksa-mukham. The knowledge in which the illumination is not clear according to this exposition is Paroksa". In Saddarsana-samuchchaya, the derivation of Paroksa has thus been given : "akSANAM paraM parokSaM, akSebhyaH parato vartata iti vA, pareNendriyAdinA vokSyate prokssm"| In Nyayavatara, Pratyaksa and Paroksa have thus been defined: 1. "aspaSTaM parokSam / " Pramana-naya-tattvalokalankara III. I. "svaparavyavasAyajJAnaM yadaspaSTamuktalakSaNAt spaSTAdviparItamavizadaM tat parokSamityavagantavyam / " Syadvadaratnakara, Chapter III. I. "avizadaH parokSam / " Pramana-mimamsa, I. 2. I. "avizadaH samyagarthanirNayaH parokSapramANam / " Bhasya to Ibid. "avizadapratibhAsaM parokSam / " Nyaya-dipika. 2. "yasya jJAnasya pratibhAso vizado na bhavati tat parokSapramANam / " Nyaya-dipika. For Personal & Private Use Only

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Pariksamukham 79 "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" ( Trans. by Dr. S. C. Vidyabhusana )'. In a note to this Dr. Vidyabhusana writes "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 Jain 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." Nyayavatara p. 9. In defining clearness, Manikyanandi has mentioned in Pariksa-mukham II. 4 that in case of clear knowledge there is no existence of any intermediate knowledge. In Paroksa there is always an intermediate knowledge. For example, Paroksa Pramana as will be mentioned in the next aphorism is of five kinds : Smriti, Pratyabhijnana, Tarka, Anumana and Agama. Of these Smriti ( remembrance ) is dependant on a previous experience. Pratyabhijnana ( recognition ) depends on Smriti (remembrance ) and cognition, Tarka depends on cognition, Smriti and Pratyabhijnana ; Anumana depends on recognition of Linga ( middle term ) and Agama depends on hearing of words. In each variety of Paroksa "aparokSatayArthasya grAhakaM jJAnamIdRzam / pratyakSamitarat jJeyaM parokSaM grahaNekSayA // " Nyayavatara IV. This is identical with Verse 86 in Saddarsana-samuchchaya of Haribhadra Suri, For Personal & Private Use Only

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The Sacred Books of the Jainas Pramana, therefore, there is a dependance on another cognition while as shown before there is no such dependance in Pratyaksa Pramana1. 80 geuxifqfafazi zgfaqeqfagnaazigananTNAHEK || 2. || 2. Pratyaksadinimittam smritipratyabhijnanatarkanumanagamabhedam. 2. (Paroksa) consists of varieties Smriti, Pratyabhijnana, Tarka, Anumana and Agama and is caused by Pratyaksa etc. Commentary In this aphorism the five kinds of Paroksa Pramana are enumerated. It is mentioned that all these are caused by Pratyaksa etc. In Prameya-ratnamala it is mentioned that by the word "etc." "2 Paroksa is to be understood as included as a cause. That is to say that some variety of Paroksa Pramana may be caused by Pratyaksa Pramana and some may be caused by Pratyaksa as well as Paroksa Pramana or only by Paroksa Pramana. We have mentioned in the commentary on the previous aphorism how each of these varieties of Paroksa Pramana is dependant on Pratyaksa and Paroksa Pramana. Hemachandra mentions these varieties of Paroksa mentioning "Uha" in place of "Tarka" which is merely a synonym3. In 1. "paMcavidhasyApyasya parokSasya pratyayAMtarasApekSatvenaivotpattiH / tad yathA, smaraNasya prAktanAnubhavApekSA, pratyabhijJAnasya smaraNAnubhavApekSA, tarkasyAnubhavasmaraNapratyabhijJAnApekSA, anumAnasya ca liMgadarzanAdyapekSA, Agamasya zabdazravaNasaMketagrahaNAdyapekSA / pratyakSaM tu na tathA, svAtaMtryeNaivotpatteH / " Nyaya-dipika. 2. "pratyakSAdinimittamityatrAdizabdena parokSamapi gRhyate / " Prameya ratna-mala. 3. " smRtipratyabhijJAnohAnumAnAgamAstadvidhayaH / " Pramana-mimamsa, I. 2. 2, For Personal & Private Use Only

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Pariksamukham Pramananayatattvalokalamkara, the varieties are mentioned in Pariksamukham'. Manibhadra mentioning these five varieties of Pramana adds that Mati-jnana and Eruta-jnana also are Paroksa Pramana2. 81 gitaristafaazani afcizii oefa: 0) 3 11 3. Samskarodbodhanivandhana tadityakara smritih. 3. Remembrance is of the form "it is that" produced by the raising up of previous experience. Commentary We have mentioned before that when an object with all its particulars is definitely ascertained, we get a lasting impression of the object which is called Dharana. This impression is the Samskara which enables us to remember the object afterwards. Remembrance consists of the knowledge "this is that" when this impression is aroused by any cognition. the same as In Pramana-naya-tattvalokalamkara it is mentioned "Remembrance arises from the awakening of the impression regarding an Hemaobject previously cognised to the effect that this is that". chandra calls this impression (Samskara) Vasana and defining remembrance as caused by the awakening of Vasana to the form 1. " smaraNapratyabhijJAnatarkAnumAnAgamabhedatastat paJcaprakAram / " Pramananayatattvalokalamkara, III. 2. 2. "parokSaM smaraNapratyabhijJAnatarkAnumAnAgamabhedam / amuyaiva bhaGgayA matizrutaa af " Commentary on Saddarsana-samuchchaya. Dharmabhusana also mentions the same five varieties of Paroksa thus : "tat paMcavidhaM - smRtiH pratyabhijJAnaM tarko'numAnAgamazceti / " Nyayadipika. 3. " tatra saMskAraprabodhasaMbhUtamanubhUtArthaviSayaM tadityAkAraM vedanaM smaraNam / " Pramananayatattvalokalamkara III. 3, P-11 For Personal & Private Use Only

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82 The Sacred Books of the Jainas that 'this is that lays down that though the impression exists always, it does not become the cause of remembrance unless it is awakened from its dormant state by the mitigation or disappearance of the obstructions and cognition of the previously experienced objects. In remembrance, therefore, there must be a previous cognition. For example, when we see a man named Devadatta and subsequently again see him, the impression of him derived at the first cognition is aroused on the second occasion and we have a knowledge "This is that Devadatta". Remembrance cannot arise when there is nd previous cognition?. The root of remembrance is Dharana*. Avagraha, Iha and Avaya cannot cause remembrance as there is no Dharana in these stages of cognition. We have already stated that in the first stage ( Avagraha ) we have simply a knowledge of an object e. g. a man ; in the second stage ( Iha ) we desire to know particulars about the man and in the third stage ( Avaya ) we find the particulars. It is not until we go to the fourth stage ( Dharana ) that we acquire a lasting impression. This Dharana so modifies the soul that it produces knowledge in that object even after a lapse of time". 1. Warengtag 1 afc419147 Fla: 1 Pramana-mimamsa I. 2. 3. 2. "cirakAlasthAyinyapi vAsanA'nududdhA na smRtihetuH, AvaraNakSayopazamasadRzadarzanAdisAmagrIlabdhaprabodhA tu smRtiM janayati " Bhasya to Ibid. 3. "Ta 87 ATA para: ? afcrilat atauaaegfa fafa: 1 yathA sa devadatta iti| atra hi prAganubhUta eva devadattastattayA pratIyate, tasmAdeSA geitfarantefaragozafament 9, 37agutafaut aqgnya: 1" Nyaya-dipika. 4. "fa-egafcun" Pramana-mimamsa I. I. 29. True alghat rullan ga" Nyayadipika. 5. "37anelcuetasfa ecurriT 3THTA pasarial TOT hi tathAtmAnaM saMskaroti yathAsAvAtmA kAlAntare'pi tasmin viSaye jJAnamutpAdayati / " Nyaya-dipika. For Personal & Private Use Only

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Pariksamukham 83 One may object that Smriti can never be Pramana as it cognises an object already once cognised. The reply to this is that this objection is not maintainable. For as the different stages of Avagraha, Iha, Avaya and Dharana are Pramanas though an object is perceived through these stages owing to peculiarities of each stage as distinct from those in other stages, so remembrance having a peculiarity viz. the knowledge "this is that" is a separate Pramana being not identical with the simple knowledge of an object on the first occasion 1. Further, remembrance is opposed to forgetfulness doubt etc. and so is recognised as a separate Pramana2. Again, when one sees smoke and infers a fire, he goes to the spot to get fire if he wants it. Here the knowledge of fire is at first Paroksa Pramana being caused by inference and then when the person goes to the spot and sees the fire with his eyes, there is Pratyaksa Pramana. If we say that there cannot be any Pramana when there is a first cognition, this Pratyaksa knowledge of fire which follows an inference of fire does not also become Pramana3. sa devadatto yathA // 4 // 4. Sa devadatto yatha. 4. As for example, "This is Devadatta". Commentary This is an example of remembrance defined in the previous aphorism. When one sees a man named Devadatta previously seen 1. " nanvevaM dhAraNAgRhIta eva smaraNasyotpattau gRhItagrAhitvAdaprAmANyaM prasajyata iti cenna, viSaya vizeSasadbhAvAdIhAdivat / yathA hi avagrahAdigRhItaviSayAnAmIhAdInAM viSayavizeSasadbhAvAt svaviSayasamAropanyavacchedakatvena prAmANyaM tathA smaraNasyApi dhAraNA gRhItaviSayapravRttAvapi prAmANyameva / dhAraNAyA hIdantAvacchinno viSayaH, smaraNasya tu tattAvacchinnaH / " Nyaya-dipika. 2. "vismaraNasaMzayaviparyAsalakSaNaH samAropo'sti tannirAkaraNAccAsyAH smRteH prAmANyam / " Prameyakamala-martanda. 3. "yadi cAnubhUte pravRttamityetAvatA smaraNapramANaM syAt, tarhi anumite agnau pazcAt pravRttaM pratyakSamapi apramANaM syAt / " Nyaya-dipika. For Personal & Private Use Only

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84 The Sacred Books of the Jainas and remembers that this is Devadatta we have Smriti. In Pramananayatattvalokalankara, this example is given "As for example, this is that image of the Tirthankara"1. darzanasmaraNakAraNakaM saMkalanaM pratyabhijJAnam , tadevedaM tatsadRzaM tadvilakSaNaM tatpratiyogotyAdi // 5 // 5. Darsanasmaranakaranakam samkalanam pratyabhijnanam tadevedam tatsadricam tadvilaksanam tatpratiyogityadi. yathA sa evAyaM devadattaH // 6 // _6. Yatha sa evayam devadattah. .. gosadRzo gavayaH // 7 // .. 7. Go-sadriso gavayah. govilakSaNo mahiSaH // 8 // ___8. Go-vilaksano mahisah. idamasmAd dUram // 9 // 9. Idamasmad duram. vRkSo'yamityAdi // 10 // 10. Vriksoyamityadi. 5. Pratyabhijnana is the deduction following from Darsana and Smriti e. g. this is verily that, this is like that, this is different from that, this is opposite to that etc. . 6. As for example, this is that Devadatta. 7. A Gavaya is like a cow. 8. A buffalo is different from a cow. 9. This is far from this. 10. This is a tree etc. 1. "tattIrthakaravimbamiti ythaa|" Pramana-naya-tattvalokalankara III. 4. For Personal & Private Use Only

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Pariksamukham Commentary In Pratyabhijnana, we recognise an object by noticing similarities and differences. The differences between Smriti and Pratyabhijnana may be illustrated thus. We see a certain man. We then remember that we have seen bim previously. This is Smriti or Smarana. Then if we deduce that this is that very man named Devadatta, we have Pratyabhijnana. Again, we may go to a forest and see a strange creature like a Gavaya. Then we remember that we have read or heard about such a creature and deduce from its similarities with a cow and the description read or heard before, that this is a Gavaya. We notice the characteristics of a buffalo and distinguish it from a cow. We judge the distance of an object and say that this is far or near. We decide that this is a tree or other object. All these and others are examples of Pratyabhijnana. In Hindu philosophics, a deduction from similarities has been recognised as a separate Pramana named Upamana'. The Jain 1. "upmitikrnnmupmaanm| tacca saadRshyjnyaanaatmkm| upmititvjaatimtyupmitiH| kathamiyam utpadyata iti ceducyate / gavayamajAnan kazcinnAgarikaH kaMcidvanecaraM kIdRzo gavayapadavAcya iti pRcchati / tatastenokto gosadRzo gavayapadavAcya ityuttaritaH sa kadAcid vanaM gato gosadRzaM piMDaM pazyan prAguktAtidezavAkyArtha smRtvAsau Tanygalau gfa afaqa tufafa: 1" Tarka-kaumudi "tatra sAdRzyapramAkaraNamupamAnam / tathAhi nagareSu dRSTagopiNDasya puruSasya vanaM gatasya gavayendriyasanikarSe sati bhavati pratItiH ayaM piMDo gosadRza iti / tadanantaraJca Hafa farsa: 34 AEIT Heta affat i" Vedanta-paribhasa. Chapter IV. "Comparison or the recognition of likeness, is the cause of an inference from similarity. Such an inference consists in the knowledge of relation between a name and the thing so named. Its instrument is the knowledge of a likeness. The recollection of the purport of a statement of resemblance is the operation of that instrument. For example, a person not knowing what is meant by For Personal & Private Use Only

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86 The Sacred Books of the Jainas view is that there is no necessity to recognise a separate Pramana named Upamana arising from noticing similarities as this can be included within Pratyabhijnana and not only similarities but dissimilarities (e. g. those distinguishing a buffalo from a cow ) and knowledge of distance or nearness is got from Pratyabhijnana. Dharmabhusana summarises this and a detailed exposition of the same has been made by Prabhachandra1. Hemachandra has followed the definition of Pratyabhijnana as laid down in Pariksa-mukham2. The substance of the definition in Pramana-nayatattvalokalankara is the same though the language is somewhat different". the word Gavaya having heard from some inhabitant of the forest that a Gavaya is like a cow, goes to the forest. Remembering the purport of what he has been told, he sees a body like that of a cow. Then this inference from similarity arises (in his mind) that this is what is meant by the word Gavaya." Tarka-sangraha, Translated by Jacob. Page 12. anyathA 1. " sAdRzyapratyabhijJAnamupamAnAkhyaM pRthak pramANamiti kecit kathayanti tadasat / smRtyanubhavapUrvakasaMkalanajJAnatvena pratyabhijJAnatvAnativRtteH / govilakSaNa mahiSa ityAdivisadRzatvapratyayasya idamasmAda dUram ityAdezca pratyayasya sa - pratiyogikasya pRthak-pramANatvaM syAt / tato vaisAdRzyAdi - pratyayavat sAdRzyapratyayasyApi pratyabhijJAnalakSaNAkrAntatvena pratyabhijJAnatvameveti prAmANikapaddhatiH / " Nyaya-dipika. "gosadRzagavayAbhidhAnayorvAcyavAcakasaMbaMdhaM pratipadya punargavayadarzanAt tatpratipattiH pratyabhijJA kiM neSyate ?" Prameyakamala-martanda. 2. " darzanasmaraNasaMbhavaM tadevedaM tatsadRzaM tadUvilakSaNaM tatpratiyogItyAdisaMkalanaM pratyabhijJAnam / " Pramana-mimamsa I. 2. 4. 3. " anubhavasmRtihetukaM tiryagUrdhvatA sAmAnyAdigocaraM saMkalanAtmakaM jJAnaM pratyabhijJAnam / " "yathA tajjAtIya evAyaM gopiNDo gosadRzo gavayaH sa evAyaM jinadatta ityAdi / " Pramananayatattvalokalankara. III. 5. 6. For Personal & Private Use Only

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87 Pariksamukham In the tenth aphorism, the word "etc." has been used. In Prameya-ratna-mala, it is mentioned that by this word the recognition of other objects from distinguishing characteristics is included. For example, a swan is recognised from its power of separating milk from water, a bee is recognised from having six legs, a Saptaparna tree is recognised from having seven leaves, a Mechaka jewel is recognised from its having five colours, a young woman is recognised from her high breasts, a rhinoceros is recognised from its single horn, a Sarabha ( a fabulous creature ) is recognised from its eight legs and a lion is recognised from its manes"l. upalambhAnupalambhanimittaM vyAsijJAnamUhaH // 11 // 11. Upalambhanupalambhanimittam vyaptijnanamahah. idamasmin satyeva bhavatyasati na bhavatyeveti ca // 12 // 12. Idamasmin satyeva bhavatyasati na bhavatyeveti cha. yathAnAveva dhUmastabhAve na bhavatyeveti ca // 13 // 13. Yathagnaveva dhumastadabhave na bhavatyeveti cha. ___11. The knowledge of universal concomitance arising from finding and not finding, is Uha ( or Tarka ). . '17. Such as, this exists when that exists and this does not exist when that does not exist. 13. For example, smoke exists only in fire and when there is no fire, there is no smoke. "payobubhedI haMsaH syAt SaTpadaiH bhramaraH smRtaH / saptaparNaistu tattvajJairvijJeyo viSamacchadaH / / paMcavarNairbhaved ratnaM mecakAkhyaM pRthustanI / yuvatizcaikazRMgo'pi gaNDakaH parikIrtitaH // zarabho'pyaSTabhiH pAdaiH siMhazcArusaTAnvitaH // " / Verses quoted in Prameya-ratnamala. For Personal & Private Use Only

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The Sacred Books of the Jainas Commentary From this aphorism, begins the most important subject of inference which attracted the subtle brains of all the Jain, Hindu and Buddhist logicians. In this aphorism Vyaptijnana ( the knowledge of universal concomitance) which is the basis of all inference is defined. It should be remembered that in Hindu Nyaya philosophy Tarka is defined as a special kind of knowledge (Sambhavana). Vatsyayana and Uddyotakara have followed this interpretation in their commentaries on the Nyayasutra of Gautama. The later writers like Udayana also define Tarka as a special kind of objection. But in Jain logic Tarka is defined as knowledge of universal concomitance. In Nyaya-dipika we-find "The knowledge of universal concomitance is Tarka". 88 Vyapti (universal concomitance) is a kind of relation-ship between the middle term and the major term. The middle term is technically called( as will be seen later on) Hetu, Linga or Sadhana. The major term is known as Sadhya or Vyapaka The minor term is known as Paksa. Vyapti is also called Avinabhava2. The example given universally to explain Vyapti is this: 'Where there is smoke, there is fire'. In other words, Tarka is a separate Pramana which is instru mental in producing a knowledge of Vyapti or Abinabhava3. In Sloka-varttika it is mentioned "Tarka is the instrumental cause of the result consisting of cessation of ignorance regarding the relationship of the major term and the middle term "4. Uha is another name of Tarka. 1. "fia: " Nyaya-dipikaa. 2. " sAdhyasAdhanayorgamyagamakabhAvaprayojako vyabhicAragaMdhAsahiSNuH saMbaMdhavizeSo vyAptiravinAbhAva iti ca vyapadizyate / "_Nyaya-dipika. 3. " tasyAzcAvinAbhAvAparanAmnyA vyApteH pramitau yat sAdhakatamaM tadidaM tarkAkhyaM pRthak pramANam / " Nyaya-dipika. 4. " sAdhyasAdhanasaMbaMdhyajJAnanivRttarUpe hi phale sAdhakatamastarkaH / " 5. " Uha iti tarkasyaiva vyapadezAntaram / " Nyaya-dipika. For Personal & Private Use Only Sloka-varttika.

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Pariksamukham Tarka or Uha concludes the presence or absence of one thing in connection with another in all places and times. We find fire when we see smoke. After constant knowledge of this kind we conclude that in all places and at all times smoke is inseparable from fire. This Tarka Pramana is different from Pratyaksa in which the relationship of fire and smoke is perceived only in a place which is near but no knowledge of universal concomitance arises from Pratyaksa1. In Pramananayatattvalokalamkara, it has been mentioned "Tarka which is also called Uha is knowledge produced from finding and not finding, dependant on the relationship of the major term and the middle term in the past, present and future viz. that this happens on that. As for example, wherever there is some smoke, this must be on account of the existence of fire and when it (i.e. fire) does not exist, this (smoke) does not exist". Hemachandra's definition of Tarka or Uha is identical with that in Pariksa-mukham3. In the relation of two things like smoke and fire, one object (e. g. smoke) is called Vyapya, and the other (e. g. fire) is known as Vyapaka. Hemachandra therefore defines Vyapti thus: "Vyapti is existence of Vyapaka whenever there is Vyapya or the existence of Vyapya whenever there is Vyapaka"4. 1. 'atra hi dhUme sati bhUyo'gnyupalaMbhe, sarvatra sarvadA dhUmo'gniM na vyabhicarati, evaM sarvopasaMhAreNAvinAbhAvijJAnaM pazcAdutpannaM tarkAkhyaM pratyakSAdeH pRthageva / pratyakSasya sannihitadeza eva dhUmAgnisaMbaMdha prakAzanAnna vyAptiprakAzakatvam / " Nyaya-dipika. 2. "upalaM bhAnupalaMbhasaMbhavaM trikAlIkalitasAdhyasAdhanasaMbadhyAdyAlaMvanamida masminsatyeva bhavatItyAdyAkAraM saMvedanamUhAparanAmA tarkaH // "yathA yAvAn kazcid dhUmaH sa sarvo vahnau satyeva bhavatIti tasminnasatyau na Harafa" Pramananayatattvalokalankara. III. 7. 8. 3. " upalaM bhAnupalaMbhanimittaM vyAptijJAnamUhaH / " 89 Pramana-mimamsa. I. 2. 5. 4. " vyAptivyApakasya vyApye sati bhAva eva vyApyasya vA tatraiva bhAvaH / " Pramana-mimamsa. 1. 2. 6. P-12 For Personal & Private Use Only

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The Sacred Books of the Jainas sAdhanAt sAdhyavijJAnamanumAnam // 14 // 14. Sadhanat sadhyavijnanamanumanam. 14. Anumana (inference) is the knowledge of Sadhya (the major term) from Sadhana (the middle term). 90 Commentary A definition of Sadhana will be given in the next aphorism and Sadhya will be defined in aphorism 20. Sadhana as we have already mentioned is the middle term and Sadhya the major term. In inference we have a knowledge of Sadhya (e. g. fire) from Sadhana (e. g. smoke ). The syllogism will be detailed later on. It may be mentioned here that in Hindu philosophies like the Nyaya and Vaisesika systems, the knowledge derived from Anumana Pramana is called Anumiti but in Jain logic, the knowledge itself is called Anumana. The result of Anumana, according to Jain logic, is the cessation of ignorance. Manikya-nandi has devoted a separate chapter (Samuddesa V) where the result of Pramanas is discussed in detail. We shall deal with this subject there. Hemachandra and Dharma-bhusana's definition of Anumana is the same as mentioned in this aphorism'. In Sloka-varttika it is mentioned "The wise know Anumana to be the knowledge of Sadhya from sadhana". The Sadhana must be Jnayamana (in a knowing state) to produce Anumana. Otherwise no inference can arise. For example, to a sleeping man, smoke cannot give rise 1. " sAdhanAt sAdhyavijJAnamanumAnam / " Pramana-mimamsa I. 2. 7 and Nyaya-dipika. 2. "sAdhanAt sAdhyavijJAnamanumAnaM vidurbudhAH / " Sloka varttika. For Personal & Private Use Only

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91 Pariksamukham to an inference of fire'. Sadhana is also known as Linga or Hetu. Vatsyayana in his Bhasya on Nyaya-sutras of Gautama ( I. 1. 3) has mentioned "Anumana is the subsequent knowing of the Lingi (e. g. fire ) by the Linga (e. g. smoke ) in its knowing state"2. Udayanacharya while explaining "Tallingamanu-mapakam" of the Prasastapadabhasya has mentioned that Jnayamana linga is the instrumental cause of Anumana". It appears from the Vaisesika Sutra of Kanada* and the statement of Prasastapada the writer of the Bhasya on the Vaisesika Sutrass that they also admit that inference results from Jnayamana Linga. sAdhyAvinAbhAvitvena nizcito hetuH // 15 // 15. Sadhyavinabhavitvena nischito hetuh. 16. Hetu ( or Sadhana or Linga ) is that which is fixed in concomitance with Sadhya. Commentary In this aphorism Sadhana is defined. That which cannot be without Sadhya is Sadhana or Hetu, e. g. smoke which can never 1. "sAdhanAjajJAyamAnAdU dhUmAdeH sAdhye'gnyAdau liMgini yadvijJAnaM tdnumaanm| ajJAyamAnasya tasya sAdhyajJAnajanakatve hi suptAdInAmapyagnyAdijJAnotpattiTeivT: 1" Nyaya-dipika. 2. "mitena liMgena liMgino'rthasya pazcAnmAnamanumAnam / " ___Vatsyayana-Bhasya. 3. "anumitirUpapramAkaraNam / etena parAmRSyamANaM liMgamanumAnam / " ___Guna-Kiranavali. 4. "heturapadezo liMgaM pramANaM karaNamityanarthAntaram / " Vaisesika Sutra. 9. 2. 4. "anumeyena saMbaMdha prasiddhaM ca tadanvite / tadabhAve ca nAstyeva talliMgamanumApakam // " Prasastapada. For Personal & Private Use Only

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92 The Sacred Books of the Jainas be without fire. This is also known as Linga ( sign or mark ) and is the same as the middle term of a syllogism. Kumaranandi Bhattaraka has mentioned "A Linga has the characteristic of being non-existent otherwise" ("3772799972 FOSTHETI") e. g. smoke is non-existent otherwise than with fire. In Pramana-naya-tattvalokalankara the same view is expressed'. In other words, a Sadhana can exist only in relation with Sadhya. It is therefore the determinant of Sadhya. sahakramabhAvaniyamo'vinAbhAvaH // 16 // 16. Sahakramabhavaniyamo a-vinabhavah. 16. Avinabhava ( or Vyapti ) is the rule of co-existence or the existence of one following the other ( being related as cause and effect ). Commentary Vyapti, which has already been explained before, is here described as being of two kinds being connected in co-existence or in existence of one after another as in the case of a cause and its effect. These are being elucidated in the aphorisms which follow. Hemachandra also defines Avinabhava in a similar manner?. sahacAriNoApyavyApakayozca sahabhAvaH // 17 // 17. Sahacharinorvyapyavyapakayoscha sahabhavah. 17. Sahabhava exists in objects co-existent or in objects Vyapya and Vyapaka. 1. "fafar-419194477 PSTUTT : Il" Pramana-nayatattvalokalankara III. 11. 2. "HERAHIAT: HEHHEfathsfarra: 1" Pramana-mimansa 1. 2. 10. For Personal & Private Use Only

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Pariksamukham Commentary The universal concomitance as exemplified by Sahabhava can be seen in the form and colour in a fruit or being a tree and being a Simsapa ( a kind of tree ). The former is an example of co-existence and the latter a relationship of Vyapya and Vyapaka'. pUrvottaracAriNoH kAryakAraNayozca kramabhAvaH // 18 // 18. Purvottaracharinoh karyakaranayoscha kramabhavah. 18. Krama-bhava exists in cases when one follows the other or in the case of cause and effect. Commentary The example commonly given in Jain logic of one following the other is : the constellation Krittika is followed by the constellation Rohini. The example of cause and effect is given as smoke following fire?. Aniat faufa: 118811 19. Tarkat tannirnayah. 19. This is ascertained by Tarka. Commentary We have already explained that by. Tarka ( universal concomitance ) inference is caused. The Jain philosophers sometimes hold that cause and effect are the same ( Abheda ) and according to such a view though universal concomitance itself is called Tarka, it is mentioned in this aphorism that Tarka determines universal concomitance. Hemachandra also holds this view". 1. "Eifunt: Fall Chat: 216411484729 gatrariarazififa 1" Prameya-ratna-mala. ___2. "pUrvottaracAriNoH kRttikodayazakaTodayayoH kAryakAraNayozca dhUmadhUmadhvaFilt: FAHTA: 1" Prameya-ratna-mala. 3. hela 1293: 1" Pramana-mimamsa I. 2. 11. For Personal & Private Use Only

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94 The Sacred Books of the Jainas iSTamabAdhitamasiddha sAdhyam // 20 // 20. Istamabadhitamasiddham sadhyam. sandigdhaviparyastAvyutpannAnAM sAdhyatvaM yathA syAdityasiddhapadam // 21 // 21. Sandigdhaviparyastavyutpannanam sadhyatvam yatha syadityasiddhapadam. aniSTAdhyakSAdivAdhitayoH sAdhyatvaM mAbhUditISTA. bAdhitavacanam // 22 // .. 22. Anistadhyaksadivadhitayoh sadhyatvam ma bhuditistavadhitavachanam. na cAsiddhavadiSTaM prativAdinaH // 23 // 28. Na chasiddhavadistam prativadinah. pratyAyanAya hocchA vakatureva // 24 // 24. Pratyayanaya hichchha vaktureva.. 20. Sadhya is what is desired and what is Abadhita (i. e. opposed to Pratyaksa etc.) and what is not Siddha ( already established ). 21. The word "Asiddha" has been used in defining Sadhya so that the doubtful, the false and the not understood may become Sadhya. 22 The words "Ista" and "Abadhita" have been used so that what is not desired and what is opposed to Pratyaksa etc. might not be ( included in the definition of ) Sadhya. 23. In the case of an adversary, "Ista' is not required like "Asiddha". 24. The intention to explain exists only in the speaker. For Personal & Private Use Only

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95 Pariksamukham Commentary Sadhya (the major term) is defined in Aphorism 20. That which one wishes to establish is Sadhya. For example, we want to establish fire when we see smoke. So fire is Sadhya. But it should be noted that there should not be any Badha ( hindrance ). Hemachandra has mentioned that Badha is of six kinds (i) that which is opposed to Pratyaksa (ii) that which is opposed to Anumana (iii) that which is opposed to Agama (iv) that which is opposed to popular belief (v) that which is opposed to one's own words and (vi) that which is opposed to belief That which is opposed to Pratyaksa is thus illustrated. If one says that fire is cold, honey is not sweet, jasmine flowers are not sweet-scented, a pitcher is invisible etc. we have examples of Pratyaksabadha. The instance of Badha by Anumana is : "The palm of the hand is hairy'. Agama-badba is what is against the injunctions of scriptures, for example, "Dharma does not produce happiness after death". It is enjoined in the scriptures that Dharma leads to happiness after death. Loka-badha is what is against popular belief. For example, "The skull of a human being is a clean object". The popular belief in this case is that skulls of human beings are unclean objects. Badha regarding one's own words are exemplified in "My mother is barren." That which is against belief is. Pratiti-badha e. g. Chandra ( the moon ) is not Sasi ( the moon ) We know that Chandra and Sasi are synonyms signifying the moon? 1. "TENIIGATATTHET #qanuatazit area: 11" Pramana-mimamsa I. 2. 14. 2. "tatra pratyakSabAdhA yathA anuSNo'gniH , na madhu madhuraM, na sugaMdhi vidalanAreatyeri, 37714 22:, 377raut: stoti, affar afetei scalig i SEATAbAdhA yathA, saroma hastatalaM, nityaH zabda iti vA |...aagmbaadhaa yathA pretyAsukhaprado dharma iti, paraloke sukhapradatvaM dharmasya sarvAgamasiddham / lokabAdhA yathA, zuci naraziraHkapAlamiti, loke hi naraziraHkapAlAdInAM azucitvaM suprasiddhaM / svavacanabAdhA For Personal & Private Use Only

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96 The Sacred Books of the Jainas Sadhya again should be one not previously established. Objects in cases of doubt e. g. when we are not certain whether this is a post or a man, cases of mistake e. g. when we mistake nacre to be silver and cases where we have no clear knowledge as when we merely touch a thing while going without clearly perceiving what it is, can become Sadhya. For, in these cases we establish by inference what the real thing is. ___The three adjectives "Ista", "Abadhita" and "Asiddha" are therefore necessary. These have been termed "Abhipsita", "Anirakrita" and "Apratita" in Prameya-naya-tattvalokalankara? and "Sisadhayisita", "Abadhya" and "Asiddha" by Hemachandra? Some may say, you have mentioned that what is desired is Sadhya. The desire of human beings is to sit, lie down, eat, go etc. So these should be Sadhya. In Prameyaratnamala this is refuted by saying that by desire is meant the desire in connection with Sadhana. The meaning is to be understood according to the context. When we see a Sadhana (e. g. smoke ) we desire to know of what this is a sign and the desired object inferred from the Sadhana (e. g. fire ) is the Sadhya'. yathA mAtA me bndhyeti| pratItibAdhA yathA, acandraH zazIti, atra zazinazcandrazabdavAcyatvaM pratItisiddham iti prtiiti-baadhaa|" Pramana-Mimamsa Bhasya to 1.2.14. 1. "apratItamanirAkRtamabhIpsitaM sAdhyam / / zaMkitaviparItAnadhyavasitavastunAM sAdhyatApratipattyarthamapratItavacanam // pratyakSAdiviruddhasya sAdhyatvaM mA prasajyatAmityanirAkRtagrahaNam // anabhipretasyAsAdhyatvapratipattaye'bhIpsitapadopAdAnam // " Pramananayatattvalokalankara. III. 14-17 2. "sisAdhayiSitamasiddhamavAdhyaM sAdhyaM pakSaH // " / Pramana-mimamsa I. 1. 13. 3. "atrApare dUSaNamAcakSate, AsanazayanabhojanayAnanidhuvanAderapISTatvAttadapi sAdhyamanuSajyata iti / te'pyativAlizA aprastutapralApitvAt / atra hi saadhnmdhikriyte| tena sAdhanaviSayatvenepsitamiSTamucyate / " Prameya-ratna-mala. For Personal & Private Use Only

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97 Pariksamukham This adjective "Ista" ( desired ) is to be taken in connection with one's own intention. For, the person wishing to know fire from the smoke has this desire. When the inference of fire from smoke is explained to another person (who is technically called Prativadi), the Sadhya (fire ) is not "Ista" to the latter. All the adjectives are not applicable to all parties but some to some parties according to uset. Hemachandra has used the word "sisAdhayiSitam" explaining it as "sAdhayitumiSTaM" (i. e. desired to establish) to evade this controversy in his definition of Sadhya. Akalanka Deva in Nyaya-vinischaya has thus defined Sadhya : "sAdhyaM zakyamabhipretamaprasiddhaM tato'paraM / sAdhyAbhAsaM viruddhAdi sAdhanAviSayAtvataH // " i. e. "Sadhya is Sakya (fit to be established not being opposed to Pramana etc.), Abhipreta or Ista ( desired ) and Aprasiddha or Asiddha ( like objects in cases of doubt, mistake or non-distinction ). The opposite to Sadhya is Sadhyabhasa. These are Viruddha ( opposed to Pratyaksa etc) etc. because these cannot be made known by Sadhana." In sloka-varttika Sadhana and Sadhya have been similarly defined : _ "anyathAnupapattyekalakSaNaM tatra sAdhanaM / sAdhyaM zakyamabhipretamaprasiddhamudAhRtaM // " i. e. "the characteristic of Sadhana is that it does not arise otherwise and "Sadhya is Sakya, Abhipreta and Aprasiddha." Dharmabhusana also has followed these definitions". 1. "na hi sarva sarvApekSayA vizeSaNam , api tu kiMcit kamapyuddizya bhavatIti / yathA asidhaM prativAdayapekSayA na tatheSTam ityarthaH / " Prameyaratnamala. 2. "zakyamabhipretamaprasiddha sAdhyaM / yatpratyakSAdipramANAbAdhitatvena sAdhayituM zakyaM, vAyabhimatatvenAbhipretaM, saMdehAyAkrAntatvenAprasiddhaM tadeva sAdhyam / " Nyayadipika. P-13 For Personal & Private Use Only

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The Sacred Books of the Jainas arsi un: afaafafaeret at amf 1|26|| 25. Sadhyam dharmah kvachittad visisto va dharmi. 25. Sadhya is a Dharma and sometimes it is Dharmi in which there is the abode of the Dharma. 98 Commentary : In our familiar example we have seen that fire is the Sadhya (or the major term). Now, a distinction is being made. It is urged that when we have a knowledge of universal concomitance, Sadhya is a Dharma. For in such cases we hold wherever there is smoke there is fire. Here Sadhya is fire. But after the inferential process we have the Dharmi (e.g. the mountain in which the fire is) which is the abode of the Dharma ( Sadhya) as described above. This Dharmi is technically called the Paksa (the minor term) as will be mentioned in the next aphorism. When Sadhya is merely Dharma, there is no knowledge of Dharmi. For example, whenever we see smoke, we have an idea of fire but not of mountain or other object containing the fire. It is only when Sadhya is Dharmi, that we have the idea of the thing which is the abode of Dharma which is technically called Paksa1. 26. Paksa iti yavat. 26. This is also known as Paksa (the minor term). pakSa iti yAvat // 26 // Commentary It has been explained in the previous aphorism that the Dharmi containing the Dharma of Sadhya is called Paksa. For 1. " sAdhyaM sAdhyadharmaviziSTo dharmI kacittu dharmaH / " Pramana mimamsa I. 2. 15 "vyAptigrahaNa samayApekSayA sAdhyaM dharma evAnyathA tadanupapatteH // na hi yatra yatra dhUmastatra citrabhAnoriva dharitrIdharasyApyanuvRttirasti // AnumAnikapratipantyavasarApekSayA tu pakSAparaparyAyastadviziSTaH prasiddho dharmI || " Pramananayatattvalokalaakara III, 19-21 For Personal & Private Use Only

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99 Pariknamukham example, a mountain is Paksa as in it there is fire ( Sadhya ). In other words when we want to separate Dharma and Dharmi, we say that Sadhya is Dharma ( viz. in the case of fire ) but when we do not want to separate Dharma from Dharmi, we say that Sadhya is Dharmi or Paksa (e. g. the mountain in which there is abode of fire ). afact staf 11 29 11 27. Prasiddho dharmi. 27. Dharmi is well known. Commentary A Dharmi is known sometimes by Pramana, sometimes by Vikalpa ( imagination ) and sometimes both by Vikalpa and Pramana". Hemachandra writes that a Dharmi is Pramanasiddha as well as Buddhi-siddha". The example of knowledge of a Dharmi by Vikalpa is : "There exists an omniscient being". The example of knowledge of a Dharmi by Pramana is : "This mountain has fire." The example of knowledge of a Dharmi both by Pramana and Vikalpa is "Sound is not eternal" vikalpasiddhe tasmin sattetare sAdhye // 28 // 28. Vikalpa-siddhe tasmin sattetare sadhye. asti sarvajJo nAsti kharaviSANam // 29 // 29. Asti sarvajno nasti kharavisanam. 1. "fagra effor: #fara gara, araferenta, fara gaturale977774 1" Nyayadipika. : "fa fatiua: gafaa gatua: Balfo fa 48A1077977 1" Pramananayatattvalokalankara III. 21 2. "A TATUTTE: 11 gramatisfa 11" Pramana-mimamsa. I. 2. 16-17 3. "791 AHER HAFTargact, feather pastarit, safat: aftfahrt 11" Pramananayatattvalokalankara III. 22 For Personal & Private Use Only

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100 The Sacred Books of the Jainas 28. When it ( Dharmi ) is established by Vikalpa, the Sadhya consists of existence and non-existence... 29. The omniscient exists. Horns of the ass do not exist. Commentary When we see smoke and infer fire, the object in which the fire is (e. g. the mountain ) is known by Pratyaksa Pramana. But in the case of our belief in the existence and non-existence viz. "the omniscient exists" or "Horns of the ass do not exist" the Sadhya consisting of existence or non-existence is preceded by our such' belief. So these are cases of Vikalpa-siddhi of the Dharmit. pramANobhayasiddhe tu sAdhyadharmaviziSTatA // 30 // 30. Pramanobhayasiddhe tu sadhyadharmavis istata. agnimAnayaM dezaH pariNAmI zabda iti yathA // 31 // 31. Agnimanayam desah parinami sabda iti yatha. 30. When (a Dharmi) is established by Pramana or by both (i. e. by Pramana and Vikalpa ), it is characterised by having the Dharma as Sadhya. 31. As for example, this place has fire ; sound is transient. Commentary In a Dharmi which is establihed by Pramana, the Sadhya exists as Dharma. For example, we see by Pratyaksa a place 1. "vikalpasiddho yathA, sarvajJaH asti sunizcitAsaMbhavabAdhakapramANatvAt ityastitve sAdhye srvjnyH| athavA kharaviSANaM nAstiIti nAstitve sAdhye kharaviSANaM / sarvajJo hyastitvasiddheH prAG na prtykssaadiprmaannsiddhH| api tu pratItimAtra-siddha iti vikalpasiddho'yaM dhrmii| tathA kharaviSANamapi nAstitvasiddheH prAg vikalpasiddhaM // " "vikalpasiddhe tu dharmiNi sattAsattayoreva sAdhyatvamiti niyamaH / " Nyayadipika. For Personal & Private Use Only

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Pariksamukham 101 containing fire and the place ( which is Dharmi or Paksa ) has the Dharmit (or Sadhya ) e. g. fire. The example of a Dharmi established by Pramana as well as by Vikalpa is this : Sound is transient because it is caused ( by some ). Here sound can be established by Pramana as well as by Vikalpa'. vyAptau tu sAdhyaM dharma eva // 32 // 32. Vyaptau tu sadhyam dharma eva. 37FCUT ACETATET 1133 111 33. Anyatha tadaghatanat. 32. In universal concomitance, the Sadhya is only Dharma ( and not Dharmi ) 33. Otherwise, it ( i. e. universal concomitance ) cannot happen. Commentary It is not possible to find an universal concomitance seeing * smoke that all mountains contain fire?. So in such a case the Sadhya viz. the fire is only Dharma and not Dharmi or Paksa viz. mountain. In other words, the universal concomitance is between fire and smoke but not between smoke and the object which is the abode of fire. So, a distinction should be made in this case by saying that here the Sadhya is only a Dharma and not a Dharmi. sAdhyadharmAdhArasaMdehApanodAya gamyamAnasyApi pakSasya vacanam // 34 // 34. Sadhyadharmadharasandehapanodaya gamyamanasyapi paksasya vachanam. ___ 1. 'tatra pramANasiddho dharmI yathA dhUmavatvAdagnimatve sAdhye parvataH khalu pratyakSeNAnubhUyate |....ubhysiddho dharmI yathA zabdo pariNAmI kRtakatvAt ityatra zabdaH / " Nyaya-dipika. 2. "na hi dhUmadarzanAt sarvatra parvato'gnimAniti vyAptiH zakyA kattu pramANafattata l." Prameyaratnamala. For Personal & Private Use Only

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102 The Sacred Books of the Jainas sAdhyadharmiNi sAdhanadharmAvavodhanAya pakSadharmopasaMhAravat // 35 // 35. Sadhyadharmini sadhanadharmavavodhanaya paksadharmopasamharavat. ko vA tridhA hetumuktvA samarthayamAno na pakSayati // 36 // 36. Ko va tridha hetumuktva samarthayamano na paksayati. 34. The Paksa is used though it is understood (from Pratyaksa ) to dispel doubts regarding the abode of Sadhya when it is a Dharma. 35. As for example, Upanaya is used to explain the Dharma of Sadhana (the middle term, sign or mark) in the Dharmi containing Sadhya. 36. Is there anyone who does not use a Paksa to substantiate after mentioning the three kinds of Hetu ? Commentary It may be urged that in inference, there is no necessity of a Paksa. For in the case of inference of fire in a mountain by seeing smoke, the mountain (Paksa ) is established by Pratyaksa. So it is not necessary to establish it again by inference (Anumana ). It is redundant to establish by inference, what we get by Pratyaksa. In answer to this, it is urged, that mention of Paksa is necessary to localize the Sadhya. Smoke may be in the mountain or in kitchens or in other places. To remove doubts as to where the smoke exists, the use of Paksa is necessary. Excluding the Paksa, we will only get a mention of the abstract relationship between smoke and fire. It may in such a case reduce Anumana to Tarka e. g. 'where is this fire which is indicated by smoke ?' Or it may lead to an absurd inference e. g. existence of fire in a lake. "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 the inference"." 1. Dr. Satischandra Vidyabhusan : Nyayavatara. p. 15 For Personal & Private Use Only

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Pariksamukham 103 Siddhasena Divakara has mentioned in his Nyayavatara : "It (i. e. Paksa ) 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). Otherwise owing to a misconception as to the abode of reason (i. e. Paksa or the minor term ) as intended by the disputant his reason (Hetu or the middle term ) may appear to his opponent as absurd. 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?.". Dr. Vidyabhusana has amplified this as below : "If any disputant does not explicitly state the minor term (Paksa ) his reason might be misunderstood by his opponent e. g. (1) This hill ( the minor term ) is full of fire ( the major term); (2) Because it is full of smoke ( the middle term ). The above inference, if the minor term is omitted, will assume the following form : (1) Full of fire ( the major term ) (2) because full of smoke ( the middle term ) Here the opponent might not at once recollect any abode or place ( the minor term, Paksa) in which the fire and smoke abide in union, and might mistake a lake for such an abode. In such a case the whole argument will be misunderstood. 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 Tagiisa attionit gatita ciu4:1" "anyathA vAyabhipretahetugocaramohitaH / pratyAyasya bhaveddheturviruddhArekito yathA // dhAnuSkaguNasaMprekSi janasya parividhyataH / 9Tgsel faar zulasta quart II" Nyayavatara 14-16 For Personal & Private Use Only

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104 The Sacred Books of the Jainas 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. In Pramananayatattvalokalankara the same is mentioned as follows : "The use of Paksa must be adopted as we always mention as conclusion by word expressing Dharmi (Paksa or the minor term e. g. mountain ) Dharma ( Sadhya or the major term e. g. fire ) and Hetu ( the middle term ). Who will not agree to the use of Paksa in support of the Sadhana (the middle term) after mentioning the three varieties of the same'. The three kinds of Hetu will be described later on. Hemachandra has mentioned the subject of this aphorism in a similar language: etadvayamevAnumAnAGgaMnodAharaNam // 37 // 37. Etaddvayamevanumanangam nodaharanam. 37. These two only are the limbs of Anumana, and not the Udaharana. Commentary In Prameyaratnamala, it is mentioned that this Aphorism refutes the view of the Sankhya philosophy which holds that Anumana has three limbs viz. Paksa, Hetu and Dtistanta or Udaharana, that of the Mimamsa philosophy according to which there are four limbs of Anumana viz. Pratijna, Hetu, Udaharana and Upanaya and that of the Nyaya-vaisesika philosophies which hold ___1. "sAdhyasya pratiniyatadharmidharmahetorupasaMhAravacanavat pakSaprayogo'pyavazyamAzrayitavyaH / " "trividhaM sAdhanamabhidhAyaiva tatsamarthanaM vidadhAnaH kaH khalu na pakSagetraritenza i" ( JAMAYACEITA: 1 3188184 1] 2. "gamyamAnatve'pi sAdhyadharmA-dhAra-sandehApanodAya dharmiNi pakSadharmopasaMhAraancaufa: 1" Pramana-mimamsa 2. 1. 8. For Personal & Private Use Only

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Pariksamukham 105 that there are five limbs of Anumana viz. Pratijna, Hetu, Udaharana, Upanaya and Nigamana1. It may be urged that the words "and not the Udaharana" are redundant in this aphorism, as the word 'only' in the aphorism is sufficient for the purpose. The commentator Anantavirya says that these words have been used to refute the views of others. In the Nyaya philosophy of Gautama, five limbs of syllogism are recognised. These are Pratijna ( proposition ), Hetu, Udaharana (illustration), Upanaya ( application) and Nigamana (conclusion). The following is an example: -- (1) This hill is full of fire. (Pratijna) (2) Because it is full of smoke. (Hetu) (3) Whatever is full of smoke is full of fire, as a kitchen (Dristanta) (4) So is this kill full of smoke. (Upanaya ) (5) Therefore this hill is full of fire. (Nigamana) According to the view of Jain logicians as propounded in Pariksamukham, only Paksa and Hetu are the two limbs of Anumana. In Pramananayatattvalokalamkara, it is mentioned: "Inference derived from the speech of another has only two parts viz. Paksa and Hetu and not Dristanta etc. 1. " nanu bhavatu pakSaprayogastathApi pakSahetudRSTAntabhedena tryavayavamanumAnamiti sAMkhyaH / pratijJAhe tUdAharaNopanayabhedena caturavayamiti mImAMsakaH / pratijJAhetUdAharaNopanayanigamanabhedAt paMcAvayavamiti yaugaH / tanmatamapAkurvan svamatasiddhamavayavadvaya"Prameyaratnamala. 2. " evakAreNai "vodAharaNAdivyavacchede siddhe'pi paramatanirAsArthaM punarnofcy" Prameyaratnamala. 3. "pakSahetuvacana lakSaNamavayavadvayameva parapratipatteraMgaM na dRSTAntAdivacanam / " Pramananayatattvalokalamkara III. 28 P-14 For Personal & Private Use Only

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106 The Sacred Books of the Jainas This aphorism is amplified in the aphorisms which follow. na hi tat sAdhyapratipatyaGgaM tatra yathoktahetoreva vyApArAt // 38 // 38. Na hi tat sadhyapratipatyangam tatra yathoktahetoreva vyaparat. tadavinAbhAvanizcayArthaM vA vipakSe bAdhakAdeva tat siddheH // 39 // 39. Tadavinabhayanischayartham va vipakse vadhakadeva tat-siddheh. 38. That (Udaharana ) is not the cause of understanding the Sadhya because, the aforesaid Hetu works there ( as the cause ) 39. (That Udaharana ) also is ( not necessary ) for establishing the universal concomitance ( with the Sadhya ). That ( universal concomitance ) is established from the opposition to its adverse ( character ). Commentary When we give the example of a kitchen to illustrate the universal concomitance 'where there is smoke, there is fire,' we cannot say that the illustration is of any help in the understanding of the Sadhya viz. fire, for the knowledge of fire is derived from the Hetu ( viz. 'Because it is full of smoke'). The Udaharana therefore is not a part of inference. It cannot also be said that Udaharana causes a belief of universal concomitance with the Sadhya, because the universal concomitance is established when we get proof opposed to its adverse character. vyaktirUpaM ca nidarzanaM sAmAnyena tu vyAptistatrApi tadvipratipattAvanavasthAnaM syAt dRSTAntAntarApekSaNAt // 40 // 40. Vyaktirupam cha nidarsanam samanyena tu vyaptistatrapi tadvipratipattavanavasthanam syat drstantantarapeksanat. 40. A Udaharana deals only with particular but Vyapti deals with universal concomitance. If that is not understood, the fault of Anavastha will arise, as recourse to another example will have to be made, For Personal & Private Use Only

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107 Pariksamukham Commentary The existence of smoke in a kitchen is a particular instance of the concomitance of smoke and fire. It cannot establish universal concomitance of smoke and fire. If we doubt the example of the kitchen, another example will have to be cited and even if the latter again be disbelieved, a third illustration will be necessary. So the Udaharana cannot be said to be the cause of the knowledge of universal concomitance. At the utmost it can be said to yield a knowledge of concomitance in a particular instance. The fault of Anavastha ( no final settlement ) arises when we seek one instance after another to come at the idea of universal concomitance from particular instances. This aphorism in another language is given in the Pramananayatattvalokalankara III. 364. nApi vyAptismaraNArtha tathAvidhahetuprayogAdeva tatsmRteH // 41 // 41. Napi vyapti-smaranartham tathavidhahetuprayogadeva tatsmrite". 41. (This Udaharana ) cannot remind the universal concomitance, because such a reminiscence arises from the use of Hetu of that kind ( which is connected with previously understood knowledge of the connection between smoke and fire ). Commentary The knowledge of relationship between Sadhya and Sadhana (e. g. fire and smoke) must exist before there can be any Anumana. Udaharana gives an example of this relationship or Vyapti ( universal concomitance ) and only tends to establish the validity of Vyapti. It cannot be said to be of any real help in reminding us about the universal concomitance. This Vyapti is reminded by the Hetu "where there is smoke, there is fire" and not by the Udaharana viz. "As in the kitchen". Only a thing which had been : 1. "Farera afaste and a El Franta sulatetnat faufacat satyAM tadantarApekSAyAmanavasthitenivAraH smvtaarH|" For Personal & Private Use Only

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The Sacred Books of the Jainas experienced before, can be remembered. So universal concomitance can be reminded only by the Hetu and not by hundreds of examples'. This is also mentioned in Pramananayatattvalokalankara III. 372. 108 tatparamabhidhIyamAnaM sAdhyadharmiNi sAdhyasAdhane sandehayati // 42 // sadhyadharmini sadhya 42. Tatparamabhidhiyamanam sadhane sandehayati. 42. This (Udaharana) only raises a doubt in establishing Sadhya (e. g. fire) in the Dharmi (e. g. mountain) containing Sadhya (e. g. fire). Commentary Udaharana is not the cause of universal concomitance. On the contrary, it raises a doubt whether fire is really in the mountain or not for we are given an illustration where fire may exist without the mountain which we see. It is after we remember the universal concomitance through Hetu that we come to the conclusion that the mountain is full of fire. Udaharana therefore is not an essential part of inference. kuto'nyathopanayanigamane // 43 // 43. Kutohnyathopanaya-nigamane. 43. Otherwise, why should there be Upanaya and Nigamana? Commentary We have already mentioned the five parts of the inference as accepted in the Nyaya philosophy of Gautama. The fourth and the fifth parts are Upanaya and Nigamana, viz. So is this hill full of smoke' (Upanaya) and 'Therefore this hill is full of 1. " gRhItasambandhasya hetupradarzanenaiva vyAptisiddhiragRhItasambandhasya dRSTAntazatenApi na tatsmaraNamanubhUtaviSayatvAt smaraNasyeti bhAvaH / " Prameyaratnamala. 2. " nApyavinAbhAvasmRtaye pratipannapratibandhasya vyutpannamateH pakSahetu- pradarzanenaiva tatprasiddheH / " For Personal & Private Use Only

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Pariksamukham 109 fire' ( Nigamana). Manikyanandi urges that acceptance of these two presupposes some doubt about the existence of fire in the mountain owing to the use of the Udaharana. Otherwise, what is the use of having these two parts Upanaya and Nigamana ? The modern syllogism of European philosophy following the same of Aristotle is of three propositions. 1. All things which are full of smoke are full of fire, 2. This mountain is full of smoke, 3. Therefore this mountain is full of fire. It will be seen that in the first proposition, Vyapti or universal concomitance is laid down. In the second proposition the Hetu is mentioned and in the third the Pratijna is given. The Upanaya, Nigamana ann Dristanta are not accepted in modern syllogism. Really speaking, the Upanaya and Nigamana ( which will be defined in Aphorisms 50 and 51 which follow) are merely repetitions of what is stated in the Pratijna and Hetu. So these are not necessary parts of Anumana. This is laid down in the next aphorism. na ca te tdNge| sAdhyadharmiNi hetusAdhyayorvacanAdevAsaMzayAd // 44 // 44. Na cha te tadange. Sadhyadharmini hetu-sadhyayorvachanadevasansayat. 44. These ( Upanaya and Nigamana ) are not parts of that ( Anumana ) because by mentioning the Sadhya and the Hetu in the Dharmi containing the Sadhya, no doubt exists. Commentary When we mention the Hetu ( the middle term e. g. smoke ) and the Sadhya ( the major term e. g. fire) in the Dharmi (e. g. mountain ) which contains the Sadhya (e. g. fire ), we have no kind of doubt in the knowledge of the Sadhya (e. g. fire ) or in other words the existence of the Hetu ( smoke ) and Sadhya (fire) is ascertained by their mention without there being any kind of doubt. So it is redundant to repeat them again in the form For Personal & Private Use Only

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110 The Sacred Books of the Jainas of Upanaya and Nigamana. So these two parts should not be considered as necessary limbs of Upamana. "There is no power of Upanaya and Nigamana to produce a knowledge in the mind of others as this knowledge arises from the use of the Paksa and the Hetu." Pramananayatattvalokalankara. III. 40. samarthanaM vA varaM heturUpamanumAnAvayavo vA'stu FTET Agritona 11 86 11 45. Samarthanam va varam heturupamanumanavayavo vahstu sadhye tadupayogat. 45. (The establishment e. g. fire ) is got from the support of the limb of Anumana named Hetu (e. g. smoke ) as this ( Hetu e. g. smoke ) is connected with the Sadhya ( e. g. fire ). Commentary The purport of this aphorism is that there is no necessity of the parts of Anumana, Dsistanta, Upanaya and Nigamana because the Sadhya ( e. g. fire ) is established by Hetu (e. g. smoke ). As we have knowledge of the Sadhya without the help of Dsistanta, Upanaya and Nigamana these cannot be said to be essential parts of Anumana. When faults of Hetu are dispelled and it is supported, it is said to have samarthana. If you say that that which is not supported can never be a Hetu, and so after mentioning Dristanta etc. a support should be given to the same, we reply that it is the very Hetu which is a part of Anumana which establishes the Sadhya and it is not at all necessary to give any other support by mentioning Udaharana etc. first. 1. "kiM cAbhidhAyApi dRSTAntAdikaM samarthanamavazyaM vaktavyam , asamarthitasya ahetutvAt , iti ; tadeva varaM heturUpam anumAnAvayavo vA'stu sAdhyasiddhau tasyaivopayoJagieron 1" Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham 111 Pramananayatattvalokalankara mentions the same in another language": vAlavyutpattyarthaM tattrayopagame zAstra evAsau na vAde, anupayogAt // 46 // 46. Bulavyutpattyartham tattrayopagame sastra evasau na vade, anupayogat. 46. These ( Duistanta ) etc. may be for understanding of those who have little knowledge and for this purpose may be discussed only in the Sastra, but these are quite unfit to be used in logical discussions. Commentary When we try to teach others who have no full knowledge of inference, we may use Dsistanta etc. and for this purpose in works on logic, we may treat this subject. Such words may be of use to students. But in logical discussions between trained men, these are useless. "The statement of Paksa..and Hetu are alone needed in an inference at the instance of another. It is obvious that the true basis of Anumana is always the force of Vyapti (logical connection), so that the moment this relationship is asserted by mentioning the Sadhana, smoke and the like, mind is immediately led to that which is inseparably connected therewith, and discovers the Sadhya... Upanaya and Nigamana besides serving no useful purpose, are also objectionable as pure repetition of what is already stated in the Pratijna and Hetu ; and Udaharana would reduce logic to a child's play. For while it may be necessary to cite an actual instance of Vyapti ( logical connection ) in a Vitaragakatha (lecture to a pupil) to enable little children to familiarize themselves with the basis of inference it is bad rhetoric to do so in the course of a .. 1. "F aha ai qrafagacitATEAT agrator Elfaigualisfa agiwara," Pramananayatattvalokalankara III. 41. For Personal & Private Use Only

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112 The Sacred Books of the Jainas Vijigisukatha ( logical discussion ) with a clever and presumably learned opponent. And after all Udaharana only tends to establish the validity of Vyapti and may be useful in showing the necessary relationship between the Sadhana and its Sadhya ; it is of no real help in Anumana which presupposes the knowledge of this relationship. The modern syllogism of three steps, or propositions, as they are called, is also open to objection for similar reasons. It is the culmination of a highly elaborate system of ratiocination, it is true, but it is no less true that the system of which it is the outcome is not a natural but a highly artificial one. The practical value of modern logic, as a science, is to be judged from the fact that its inferential processes, though suitable to a certain extent, for the purposes of the school room, are never actually resorted to by men ---not even by lawyers, philosophers and logicians--in their daily life, nor can they be carried out without first bending the current of thought from its natural channel, and forcing it into the artificial and rigid frame-work of an Aristotelian syllogism. The syllogism that answers the practical requirements of life and is natural to rational mind, then, consists of two and only two steps-Pratijna and Hetu'." dRSTAnto vedhA, anvayavyatirekabhedAt // 47 // 47. Dristanto dvedha anvayavyatirekabhedat. 47. The Dristanta is of two kinds, being with Anvaya and Vyatireka. Commentary It has been mentioned that Dristanta, Upanaya and Nigamana are not parts of Anumana. But in the previous aphorism it was stated that these may be discussed in the Sastras 1. The Science of Thought by C. R. Jain Pp. 42, 43, Foot note, For Personal & Private Use Only

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Pariksamukham 113 for teaching students. So in this and the next two aphorisms the two kinds of Dristanta, and in aphorisms 50 and 51 Upanaya and Nigamana are explained. Anezzena Aneri za uggud eiszaggcETA: || 86 || 48. Sadhyavyaptam sadhanam yatra pradarsyate sohnvayadristantah. sAdhyAbhAve sAdhanAbhAvo yatra kathyate sa vyatirekadRSTAntaH // 49 // 49. Sadhyabhave sadhanabhavo yatra kathyate sa vyatirekadristantah. 49. Where the Sadhana is shown as always concomitant with Sadhya, that is ( an example) of Anvaya Dristanta. 50. Where the absence of Sadhana is mentioned through the absence of Sadhya, that is (an example) of Vyatireka Dristanta. Commentary The Dristanta or illustration which states a connection between the Sadhya (fire) and Sadhana (smoke) affirmatively e. g. 'where there is smoke, there is fire as in a kitchen' is Anvaya Dristanta. The Dristanta which mentions the same connection negatively e. g. 'where there is no smoke, there is no fire as in a lake' is Vyatireka Dristanta. This is propounded in another language in the Nyayavatara as follows: "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. The heterogeneous example is that which shows that the absence of the major term ( Sadhya) is followed by the absence of the middle term." Verses 18 and 191. 1. " sAdhyasAdhanayorvyAptiryatra nizcIyatetarAm / sAdhamryeNa sa dRSTAntaH sambandhasmaraNAnmataH // P-15 For Personal & Private Use Only

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114 The Sacred Books of the Jainas Dr. Satischandra Vidyabhusana has commented on the above thus : "An example ( Dristanta ) is a familiar case, which re-assures 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 re-assures 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. The heterogeneous example re-assures the connection (Vyapti) by contrariety, that is, by showing that absence of the major term ( Sadhya ) is attended by 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 )"." In Pramananayatattvalokalankara (III. 43-46 ) we find : "Illustration ( Dristanta ) consists of knowledge of obstruction. It is of two kinds being connected with homogeneousness or heterogeneousness. Homogeneous example is that where the existence of the quality of the Sadhya is invariably revealed with the existence of the quality of Sadhana. Heterogeneous example is that where the invariable absence of Sadhana is shown on account of the absence of the Sadhya?" sAdhye nivartamAne tu sAdhanasyApyasaMbhavaH / khyApyate yatra dRSTAnte vaidhayeNeti sa smRtaH // " 1. Nyayavatara by Dr. S. C. Vidyabhusana p. 17. 2. "fadenfaat TETE Eglra: 1 sa dvedhA sAdhaya'to vaidhayaMtazca / yatra sAdhanadharmasattAyAmavazyaM sAdhyadharmasattA prakAzyate sa sAdharmyadRSTAntaH / yatra tu sAdhyAbhAve sAdhanasyAvazyamabhAvaH pradarzyate sa vaidharmyadRSTAntaH / " For Personal & Private Use Only

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Pariksamukham The Naiyayikas following Gautama also mention "Udaharana is illustration following a mention of universal concomitance, e. g. whatever is full of smoke is full of fire as a kitchen. This is Sadharmya Udaharana. Whatever is not full of fire is not full of smoke as a lake. This is an example of Vaidharmya Udaharana1." hetorupasaMhAra upanayaH // 50 // 50. Hetorupasamhara upanayah. 50. Upanaya is the application (asserting the existence) of the Hetu (in the Dharmi after a knowledge of concomitance). Commentary Upanaya is the description of the undoubted existence of the Hetu (e. g. smoke) in the Paksa (e. g. mountain) in concomitance2. We have already mentioned the five parts of Anumana as adopted by Gautama viz. Pratijna, Hetu, Udaharana, Upanaya and Nigamana. Upanaya or application is used after Dristanta e. g. "So is this hill full of smoke." 115 afasiung_fangaq || G2 |||| 51. Pratijnayastu nigamanam. 51. Nigamana is the (conclusion) of the Pratijna. 1. " vyAptipUrvakadRSTAntavacanamudAharaNam / yathA yo yo dhUmavAna sAvasAvagnimAn yathA mahAnasaH / iti sAdhamryodAharaNam / yo yo'gnimAnna bhavati sa sa dhUmavAnna bhavati yathA mahAhRdaH / iti vaidhamryodAharaNam / " Nyaya-dipika. Prakasa III. 2. " hetoH sAdhyadharmiNi upasaMharaNamupanayaH / " 3. " pratijJAhetUdAharaNopanayanigamanAnyavayavAH / " Pramana-naya-tattvalokalamkara, III. 47. Nyayasutra of Gautama. For Personal & Private Use Only

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116 The Sacred Books of the Jainas Commentary Pratijna is the proposition to be proved. In other words the statement of the Paksa is the Pratijna", e. g. this hill ( minor term ) is full of fire ( the major term ). This proposition is the Pratijna. After setting out the Pratijna, we mention the Hetu, Udaharana and Upanaya. Last of all we come to the conclusion as already set forth in the Pratijna. This conclusion is the fifth part of Anumana and is called Nigamana. It may be urged that as according to the Jain logicians Udaharana, Upanaya and Nigamana are not accepted as parts of inference, why have these been described in this work ? In answer to this, it may be said that we have already mentioned that in works on Logic, these may be described for teaching students. According to the different manners of exposition, the parts of Anumana in Vitaragakatha ( lecture to pupils ) may be two (Pratijna and Hetu), three (Pratijna, Hetu and Udaharana ), four (Pratijna, Hetu, Udaharana and Upanaya ) or five ( Pratijna, Hetu, Udaharana, Upanaya and Nigamana )? This use of different parts depends upon the suitability of persons to whom the subject is explained". TGEHTAT ETT 1198 11 52. Tadanumanam dvedha. 1. Epeakerzen gafirhan1" Pramananayatattvalokalankara, III. 48. 2. "vItarAgakathAyAM tu pratipAdyAzayAnurodhena pratijJAhetU dvAvavayavau, pratijJAhetUdAharaNAni trayaH, pratijJAhetUdAharaNopanayAzcatvAraH, pratijJAhetUdAharaNopanayafamaaifa ar jafa paraitrei pentru fiecareti" Nyaya-dipika. Prakasa III. 3. geticafenet a afangulattaa: 1" Kumaranandi Bhattaraka, quoted in Nyaya-dipika. For Personal & Private Use Only

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Pariksamukham 117 Faire-profaeta 11 93 11 53. Svartha-pararthabhedat. FruiETIETH 1198 11 54. Svarthamuktalaksanam. parArtha tu tadarthaparAmarzivacanAjAtam // 55 // 55. Parartham tu tadarthaparamarsivachanajjatam. 52. This Anumana is of two kinds : 53. Svartha and Parartha. 54. Svartha ( Anumana) has already been defined. 55. Parartha ( Anumana ) arises from words touching that (Svarthanumana )*. Commentary * Anumana is of two kinds, Svarthanumana and Pararthanumana. The former variety has been defined in aphorism 14 of the third samuddesa of this work viz. "the knowledge of Sadhya ( the major term e. g. fire) from Sadhana or Hetu (the middle term e. g. smoke ) is Anumana." Pararthanumana arises through words of another. "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 after * "tadvidhA svArtha parArtha c|" "svArtha svanizcitasAdhyAvinAbhAvaikalakSaNAt ATTATA ATANIAH, II" "sted TheTEAIH9ast: 9721" Pramanamimamsa, 1. 2. 8, 1, 2, 9, and II, 1, 1, For Personal & Private Use Only

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118 The Sacred Books of the Jainas wards 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." Pararthanumana has thus been defined in Nyayavatara : "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 )." This is amplified by Dr. Satischandra Vidyabhusana as follows: "In an 'inference for the sake of others' the minor term ( paksa ) etc. must be explicity 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 ), 1. Nyayavatara by Dr. S. C. Vidyabhusana, p. 9. 2. "Enfaatjat ataiat za afaqat! parArthamanumAnaM tat pakSAdivacanAtmakam // " Nyayavatara. verse 10. For Personal & Private Use Only

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Pariksamukham 119 3. Whatever is full of smoke is full of fire, just as the kitchen ( example, dristanta ), 4. So is this hill full of smoke( application, upanaya ), 5. Therefore, this hill is full of fire ( conclusion, nigamana )'." The example given above consists of five parts as acknowledged in the Nyaya philosophy of Gautama. But Jain logicians accept only two parts. So according to them "Pararthanumana means the knowledge of Sadhya from its Sadhana arising in the mind in consequence of the speech of another. It consists of two parts, Pratijna and Hetu. Pratijna means the proposition to be proved and Hetu is the statement of the logical connection called Vyapti advanced in proof thereof. Illustration : There is fire in this hill ( Pratijna), because there is smoke on it ( Hetu )"2. tadvacanamapi taddhetutvAt // 56 // :56. Tadvachanamapi taddhetutvat. 56. The words expressing this ( Pararthanumana ) is also Pararthanumana as these ( words ) are the cause of that ( knowledge arising in Pararthanumana ). Commentary Anantavirya says that though really the knowledge is Pararthanumana, the words in a secondary sense are also called so. In such cases the cause is taken as the effect or the effect is taken as the cause. 1. Nyayavatara by Dr. S. C. Vidhyabhusana, pp. 13-14. 2. The Science of Thought by C. R. Jain pp. 41-43. 3. W ayqantai" Pramana-mimamsa. II. 1. 2. 4. "orefahtaafaqg4q7hfa qafqa1a4 ... 1 1 kAryasyopacArAt / athavA tatpratipAdakAnumAnaM heturyasya tat-tadUdhetustasya bhAvastattvaM tatastadvacanamapi tathA....asmin pakSe kArye kaarnnsyopcaarH|" Prameyaratnamala. For Personal & Private Use Only

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120 CHART III. CHAPTER III. HETU (Aphorism 57 ) Anvaya or Upalabdhi (Aphorism 58 ) Vyatireka or Anupalabdhi ( Aphorism 58 ) Vidhi Pratisedha Pratisedha For Personal & Private Use Only Vidhi Aviruddha Anupalabdhi (Aphorism 78 ) (Aviruddha Upalabdhi ) (Aphorism 59 ) Viruddha Anupalabdhi (Aphorism 86 ) The Sacred Books of the Jainas Vyapya Karya Karana Purva- Uttara. Saha chara chara chara (Aphor- (Aphor. (Aphor- (Aphor- (Aphor- (Aphorism 65 ) ism 66) ism 67) ism 68) ism 69) ism 70) Svabhava Vyapaka Karya Karana Purva- Uttara- Saha chara chara chara (Aphorism (Aphorism (Aphor- (Aphor- (Aphor- (Aphor- (Aphor 79) *80) ism 81) ism 82) ism 83) ism 84) ism 85) Viruddha upalabdhi (Aphorism 71) Vyapya Karya Karana (Aphorism (Aphorism (Aphorism 72 ) 73 ) 74 ) Purvachara Uttarachara Sahachara (Aphorism (Aphorism (Aphorism 75 ) 76 ) 77 ) Karya (Aphorism Karana (Aphorism Svabhava (Aphorism 89 ) 87 ) 88 )

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Pariksamukham sa hetudhopalabdhyanupalabdhibhedAt // 57 // 57. Sa heturdvedhopalabdhyanupalabdhibhedat. 57. That Hetu is of two kinds Upalabdhi and Anupalabdhi. Commentary We have already mentioned that universal concomitance can be expressed in two ways viz. affirmatively called Anvaya e. g. 'wherever there is smoke there is fire' or negatively called Vyatireka e. g. 'where there is no fire there is no smoke.' The first kind of Hetu is known as Upalabdhi and the second Anupalabdhi1. 5qqfafafafaquatcgqoqfam || 62 || 58. Upalabdhirbidhipratisedhayoranupalabdhischa. 58. Upalabdhi,is subdivided into Vidhi and Pratisedha. Anupalabdhi also (is subdivided into the same two kinds ). Commentary In Upalabdhi Hetu, the Sadhya may be of two kinds, Vidhi and Pratisedha. These two kinds of Sadhya also can exist in Anupalabdhi Hetu. It should not be said that in Upalabdhi the Sadhya is only in the form of Vidhi and in Anupalabdhi, it is in the form of Pratisedha. 121 The Upalabdhi and Anupalabdhi Hetus are subdivided into two kinds each those which prove the existence of a fact (Vidhi) and those that prove the non-existence of a fact (Nisedha). A Hetu may also be of Viruddha (contradictory) nature implying existence of a fact which is incompatible with the Sadhya e. g. there is no fire in this pitcher, because it is full of water; or it may be of Aviruddha (non-contradictory) nature such as in an argument which is not based on any fact incompatible with the 1. " tad dvedhA / " "tathopapattyanyathAnupapattibhedAt / " P-16 Pramana-mimamsa II. 1. 3 and II. I. 4. For Personal & Private Use Only

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122 The Sacred Books of the Jainas existence of Sadhya e. g. there is fire in this hill, because there is smoke on it. ( Vide The Science of Thought by C. R. Jain, p. 44). aviruddhopalabdhirvidhau SoDhA vyApyakAryakAraNapUrvottara HETHETO 1199 11 59. Aviruddhopalabdhirvidhau sodha vyapya-karya-karanapurvo-ttara-sahachara-bhedat. 59. Aviruddha Upalabdhi is of six kinds in Vidhi viz. Vyapya, Karya, Karana, Purvachara, Uttarachara and Sahachara. Commentary : Upalabdhi in Vidhi will be explained in Aphorisms 65, 66, 67, 68, 69 and 70 respectively. In Pramananayatattvalokalankara III. 6. 4. it is mentioned that the Aviruddhopalabdhi in establishing a Vidhi is of six kinds". In the Buddhist philosophy it is held that the inference proving the existence of a fact ( Vidhi ) is only of two kinds Svabhava ( own nature ) and Karya (effect ). But in this aphorism, six varieties of Aviruddha Upalabdhi establishing Vidhi have been mentioned. So in the following five aphorisms the view of the Buddhist logicians is refuted and that of the Jain logicians established. The next aphorism lays down why Karana should be accepted as a Hetu. rasAdekasAmagrathanumAnena rUpAnumAnamicchadbhiriSTameva kizcit kAraNaM heturyatra sAmarthyApratibandhakAraNAntarAvaikalye // 60 // 60. Rasadekasamagryanumanena rupanumanamichchhadbhiristameva kinchit karanam heturyatra samarthyaprativandhakaranantara-vaikalye. 1. "aalaagtocarafag: Free DTET" 2. E eura:, fafurarri flauta, Fahramreiagrai" Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham 123 60. From Rasa (juice ), one thing is inferred and from that, Rupa ( form ) is inferred. Those who accept this, accept also some Karana as Hetu where there is no other Karana to obstruct the potency of the Karana ( or cause). Commentary Karana ( cause ) is not accepted by all logicians as a true Hetu because according to their view, a Karana ( cause ) is not always followed by its appropriate Karya ( effect ). Dharmabhusana says, "An effect may preclude a cause for without a cause no effect can take place. But a cause can exist without any effect 1 e. g. we see fire though there is no smoke. So a fire cannot be said to indicate smoke. To this argument, the following is the reply. Whenever there is a cause having potency, we invariably find its effect"2 There may be cases in which a cause is opposed by some other cause by which the potency of the first cause is lost. In such cases the first cause may not cause any effect but where this potency is not obstructed, we are certain to find a result. By accepting Karana as a Hetu, we mean a Karana having potency. "The true Karana always implies an active, potent ( having Samarthya ) cause which nothing can prevent from producing its effect. In the instance of rain-clouds, the absence of all those causes which prevent tuem from giving rain is presumed and implied."3 In this aphorism an illustration is given. There is juice in some fruit. Suppose a man in the dark tastes juice of a mango. He 1. "kAraNasya tu kAryAvinAbhAvAbhAvAdaliMgatvam / nAvazyaM kAraNAni prefafa Haraft for a watai" Prameyaratnamala. ... 2. "nanu kArya kAraNAnumApakamastu kAraNAbhAve kaarysyaanupptteH| kAraNaM tu kAryAbhAve'pi sNbhvti| yathA dhUmAbhAve'pi saMbhavan vahniH suprtiitH| ataeva na vahidhUmaM gamayati iti cet, tanna / unmIlitazaktikasya kAraNasya kAryAvyabhicAritvena poral afar grallattarai" Nyayadipika. 3. The Science of Thought by C. R. Jain, P. 47. For Personal & Private Use Only

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124 The Sacred Books of the Jainas infers its form from the juice arising from previous experience that such a juice is connected with such a fruit. In this case as there is no obstruction to the inference and existence of another cause one must accept the Karana ( cause )'. So the view of the Buddhists that there are only Syabhava-Hetu and Karya-Hetu is not correct. na ca pUrvottaracAriNostAdAtmyaM tadutpatti 1996479TA AGT49 : 11 88 11 61. Na cha purvottaracharinostadatmyam tadutpattirva kalavyavadhane tadanupalabdheh. 61. In the case of antecedence and consequence, there is no identity or its appearance, for there is no knowledge of these after an interval of time. Commentary In this aphorism, it is asserted that the Purvachara and Uttarachara Hetus (i. e. Hetus concerned with antecedence and consequence ) cannot be said to be included within the SvabhavaHetu or Karaya-Hetu as accepted by the Buddhists. SvabhavaHetu is concerned with identity and in Karya-Hetu, one thing arises from another. So in both these cases the two things exist at the same time. But in antecedence and consequence, the two things do not exist together. The example of identity is as follows :--There is no jar in this room, because its Syabhava ( identity ) is not to be found ( that is, nothing resembling its identity is present in it). The example of Karya is : There is fire 1. "tamasvinyAmAsvAdyamAnAdAmrAdiphalarasAdekasAmaprathAnumityA rUpAdyanumitimabhimanyamAnairabhimatameva kimapi kAraNaM hetutayA yatra zaktarapratiskhalanamaparakAraNaAlbinei a " Pramananayatattvalokalankara III. 66. ___ 2. "pUrvottaracarayorna svabhAvakAryakAraNabhAvau tayoH kAlavyavahitAvanupaEHTOI" Ibid, III. 67. For Personal & Private Use Only

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Pariksamukham in this hill, because there is smoke on it. Now these illustrations will show that Svabhava or Karya Hetu cannot include Purvachara ( antecedent) or Uttarachara (consequent) Hetus in which cases there is an interval between two things e. g. It will be Sunday tomorrow because it is Saturday to-day (antecedence), or yesterday was a Sunday, because it is Monday to-day (consequence). bhAvyatItayormaraNajAgra hodhayorapi nAriSTodbodhau prati hetutvam // 62 // 62. Bhabyatitayormaranajagradbodhayorapi naristodbodhau prati hetutvam. 62. The future and the past, death and the knowledge of waking are not the causes of Aristas (omens of death) or of rising (in the morning ). 125 Commentary The Buddhist logicians hold that a relationship of cause and effect can exist though there be an interval of time, as the death which will occur in the future is the cause of the Aristas (signs preceding and foretelling death) or the past knowledge of waking is the cause of rising in the morning after sleep. Jain logicians say that death which will occur in future is not the cause of omens of death and the past knowledge of waking is not the cause of our rising in the morning for the existence of an effect when there is a cause depends on the cause. In the aforesaid examples, causes do not exist up to the happening of the effect. So there cannot be any Karana Hetu in these instances. This has been propounded in another language in Pramananayatattvalokalamkara III. 681. tadUvyApArAzritaM hi tadbhAvabhAvitvam // 63 // 63. Tadvyaparasritam hi tadbhavabhavitvam. 63. Because that (Karya) happens with the existence of that (Karana) as that is connected with this. 1. ' na cAtikrAntAnAgatayorjApradUdazAsaMvedanamaraNayoH prabodhotpattau prati kAraNatvaM vyavahitatvena nirvyApAratvAt / " For Personal & Private Use Only

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The Sacred Books of the Jainas Commentary As a potter is the cause of a pot having connection with the latter, so the causality of a thing depends on its connection with the thing. So where there is no such connection, it is not proper to infer the relation of cause and effect1. 126 sahacAriNorapi parasparaparihAreNAvasthAnAt sahotpAdAcca // 64 // 64. Sahacharinorapi parasparapariharenabasthanat sahotpadachcha. 64. Co-existence ( is also a separate Hetu) because the things exist independently of each other and arise together. Commentary The Sahachari ( co-existent) Hetu is also not included within Karya Hetu, Karana Hetu or Svabhava Hetu. As the things have separate and independent existence, this Sahachari Hetu cannot be said as the same as Svabhava Hetu which signifies identity. Also, as these arise simultaneously, it cannot be said to be Karya Hetu or Karana Hetu++. I. "svavyApArApekSiNI hi kAryaM prati padArthasya kAraNatvavyavasthA kulAlasyeva kalasaM prati / " " na ca vyavahitayostayorvyApAra parikalpanaM nyAyyamatiprasakteH / " "paraMparAvyavahitAnAM pareSAmapi tatkalpanasya nivArayitumazakyatvAt // " Pramananayatattvalokalankara III. 69, 70, 71. 2. "parasparaparihAreNopAlaMbhAt tAdAtmyAsaMbhavAt svabhAvahetAvanantarbhAvaH / sahotpAdAcca na kArye kAraNe vA iti / na ca samAnasamayavarttinoH kAryakAraNabhAvaH savyetaragoviSANavat / kAryakAraNayoH pratiniyamAbhAvaprasaMgAcca / " Prameyaratnamala "sahacAriNoH parasparasvarUpaparityAgena tAdAtmyAnupapatteH sahotpAdena tadutpattivipattezca sahacarahetorapi prokteSu nAnupravezaH / " Pramananayatattvalokalamkara III. 72 For Personal & Private Use Only

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Pariksamukham 127 Example of Vyapya Hetu : pariNAmI zabdaH kRtakatvAt / ya evaM sa evaM dRSTo, yathA ghaTaH / kRtakazcAyaM tasmAt pariNAmIti / yastu na pariNAmI sa na kRtako dRSTo, yathA bandhyAstanaMdhayaH / kRtakazcAyaM tasmAt pariNAmIti // 65 // 65. Parinami sabdah kritakatvat. Ya evan sa evam dristo yatha ghatah. Kritakaschayam tasmat parinamiti. Yastu na parinami sa na kritako dristo, yatha vandhyastanandhayah. Kritakaschayam tasmat parinamiti. 65. Sound is subject to modification, because it is a product. All products are seen as liable to modifications e. g. a pitcher. This is a product, so this is subject to modification. That which is not a product is not seen as liable to modifications as the son of a barren woman. This is a product, so this is subject to modification". Commentary In Aphorism 59, it has been mentioned that there are six kinds of Aviruddha Upalabdhi in Vidhi. In the present aphorism an example of the first variety viz., Aviruddha Vyapyopalabdhi is given. 1. "Here sound falls in the larger category of products which is characterised by the quality of being subject to modification. Therefore being Vyapya (included ) in the larger class Vyapaka it is liable to have the whole class predicated of itself."' The Science of Thought by C. R. Jain, P. 47, footnote, For Personal & Private Use Only

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128 The Sacred Books of the Jainas In this aphorism all the parts of the inference are given in detail showing Sadharmya and Vaidharmya. In subsequent aphorisms only the example in short will be given. It may be expanded like the present aphorism in all its parts. Example of Karya Hetu ( effect ): ___ astyatra dehini buddhiAhArAdeH // 66 // 66. Astyatra dehini buddhirbyaharadeh. 66. There is intelligence in this animal as it shows activities like speech etc. Commentary The familiar example 'There is fire in this bill, because there is smoke on it is also an illustration of Karya Hetu. Example of Karana Hetu ( cause ) : 37F79TT OTOT JATT II e II 67. Astyatra chhaya chhatrat. 67. There is shade here, as there is an umbrella. Commentary Another example is this : "There will be rain, as potent rain-clouds are seen." Example of Puryachara ( antecedent ) Hetu : ___ udeSyati zakaTaM kRttikodayAt // 68 // 68. Udesyati Sakatam krittikodayat. 68. The Rohini ( constellation ) will appear ( after a muhurta ) as the Krittika ( constellation') has arisen. Commentary There are twenty seven Naksatras which rise one after the other. The first four are the Asvini, the Bharani, the Krittika and the Rohini. Now as the time of the Krittika is going to pass, we infer that the Rohini will now arise. Similarly, we infer from the existence of the Krittika, that the Bharani had arisen before. This is an example of consequence which is mentioned in the next aphorism. For Personal & Private Use Only

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Pariksamukham 129 Example of Uttarachara ( consequence ) Hetu : udagAd bharaNiH prAktata evH|| 69 // 69. Udagad bharanih praktata eva. 69. The Bharani had already risen before this. Example of Sahachara Hetu ( co-existence ) : astyattra mAtuliMge rUpaM rasAt // 70 // 70. Astyatra matulinge rupam rasat. 70. There is colour in this Matulinga (fruit) as there is juice (in it)': We have finished the description of the six varieties of Aviruddha Upalabdhi. Now follows the illustrations of six kinds of Viruddha Upalabdhi after its definition. virUddhatadapalabdhiH pratiSedhe tathA // 71 // 71. Viruddhatadupalabdhih pratisedhe tatha. 71. Viruddha Upalabdhi is also the same (i. e. of six varieties ) implying a Sadhya of a non-existent nature (or which is refuted ). Example of Viruddha Vyapya Upalabdhi :.. ATEITT Itae Et STGUTE 11 92 11 72. Nastyatra sitasparsa ausnyat. 72. There is no feeling of cold here, as it is hot. Commentary By refuting ( Pratisedha) the feeling of cold, its antithesis ( Viruddha ) fire and the heat pervading ( vyapya ) the same is inferred. 1. "This illustration proceeds on the principle of concomitance or co-existence of colour and taste, so that the presence of the one is an index to the existence of the other." The Science of Thought by C. R. Jain, P. 48, footnote. P-17 For Personal & Private Use Only

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130 The Sacred Books of the Jainas Example of Viruddha Karyopalabdbi : nAstyatra zItasparmo dhUmAt // 73. Nastyatra sitasparso dhumat. 73. There is no feeling of cold here, because there is smoke. Commentary Here cold is the antithesis of heat the Karya of which is smoke. So this is an example of inference of a Karya ( effect ) of the antithesis. Example of Viruddha Karanopalabdhi :nAsmin zarIriNi sukhamasti hRdayazalyAt // 74 // 74. Nasmin saririni sukhamasti hridayasalyat. 74. There is no happiness in this creature because it has grief ( the antithesis of happiness ) Example of Viruddha Parvachara Upalabdhi : nodeSyati muhUrtAnte zakaTa revatyudayAt // 7 // 75. Nodesyati muhartante sakatam revatyudayat. 75. The Rohini will not rise after the end of a Muhurta as the Revati has arisen. Commentary The constellation of the Rohini will not appear after a Muhurta (two ghatikas=48 minutes ) as now the constellation Revati which succeeds the constellation Asvini ( which as opposed to the Rohini ) has arisen. Another example is this : Tomorrow will not be a Sunday, because it is Friday today. Example of Viruddha Uttarachara Upalabdhi : nodagAd bharaNimuhUrtAt pUrva puSyodayAt // 76 // 70. Nodagad Bharanirmulturttat purvam pusyodayat. 76. The Bharani ( constellation ) did not appear before the Muhurta because ( now ) the constellation Pusya has arisen, For Personal & Private Use Only

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Pariksamukham Commentary The constellations up to Pusya according to sequence are these: The Asvini, the Bharani, the Krittika, the Rohini, the Mrigasira, the Adra, the Punarvasu, and the Pusya. So when there is the Pusya constellation which follows the Punarvasu, it follows that the Bharani did not rise one Muhurta before it as it was Punarvasu which rose in that time. Another example of this is: "Yesterday was not a Friday, because it is Tuesday to-day". Example of Viruddha Sahachara upalabdhi :-- area funt gengreneisaipendezi ata || 99 || 131 77. Nastyatra bhittau parabhagabhavo'rvagbhagadarsanat. 77. This wall is not devoid of an outside, because it has an inside [the Sahachara (coexistent) of the outside ]. Six varieties of each of Aviruddha and Viruddha upalabdhi have now been described. Next we proceed to describe the (seven) varieties of Aviruddha Anupalabdhi and (three) varieties of Viruddha Anupalabdhi. aviruddhAnupalabdhiH pratiSedhe saptadhA svabhAvavyApakakAryakAraNapUrvottara sahacarAnupalambhabhedAt // 78 // 78. Aviruddhanupalabdhih pratisedhe saptadha svabhava vyapakakaryakarana-purvottarasahacharanupalambhabhedat. 78. When (the Sadhya consists of) Pratisedha (nonexistence of some fact ), Aviruddha Anupalabdhi is of seven kinds viz. non-finding of Svabhava, Vyapaka, Karya, Karana, Purvachara, Uttarachara and Sahachara Commentary There are seven kinds of Aviruddha Anupalabdhi which cause knowledge of nonexistence of some fact. Not finding the antithesis consists of Aviruddha Anupalabdhi and when this For Personal & Private Use Only

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132 The Sacred Books of the Jainas establishes non-existence of some fact, we call it Aviruddha Anupalabdhi in Pratisedha. This is of seven kinds, examples of which will be given in the following seven aphorisms 79-85*. Example of Aviruddha Svabhava Anupalabdhi : atteua yad adisgrad: || 99 || 79. Nastyatra bhutale ghato'nupalabdheh. 79. There is no pitcher in this place because (its Svabhava or identity) is not to be found (i. e. nothing resembling its identity is present here). Example of Aviruddha Vyapaka Anupalabdhi : aneua friaimi genEVOZU: || 20 || 80. Nastyatra sinsapa vriksanupalabdheh. 80. There is no Sinsapa (tree) here, because no tree is found here. : Example of Aviruddha Karyanupalabdhi :nAstyatrAprativaddha sAmathryagnidhUmAnupalabdheH // 81 // 81. Nastyatrapratibaddhasamarthyo'gnirdhumanupalabdheh. 81. There is no fire whose potency (Samarthya) has not been obstructed here, because we do not find smoke. Example of Aviruddha Karananupalabdhi : Atreya qaisava: || 63 || 82. Nastyatra dhumo'nagneh. 82. There is no smoke here because there is no fire. 1. " tatrAviruddhAnupalabdhiH pratiSedhAvabodhe saptaprakArAH / " Pramananayatattvalokalamkara, III. 90. "pratiSedhyenAviruddhAnAM svabhAvavyApakakAryakAraNapUrva carottarasahacArANAma f: "Ibid. III. 91. For Personal & Private Use Only

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Pariksamukham 133 Example of Aviruddha Purvachara Anupalabdhi : na bhaviSyati muhUtIte zakaTa kRttikodayAnupalabdheH // 83 // 83. Na bhavisyati muhurtante sakatam krittikodayanupalabdheh. 83. There will be no rise of the Rohini after a Muhurta as we have no knowledge of the rise of the Krittika. Commentary Another Example is this : It will not be Sunday tomorrow because it is not Saturday to-day. Example of Aviruddha Uttarachara Anupalabdhi : nodagAda bharaNirmuhUrtAt prAktata eva // 84 // 84. Nodagad Bharanirmuhurttat praktata eya. 84. The Bharani had not risen before a Muhurta because now the Krittika is not up. Example of Ayiruddha Sahachara Anupalabdhi : nAstyatra samatulAyAmunnAmo nAmAnupalabdheH // 85 // 85. Nastyatra samatulayamunnamo namanupalabdheh. 85. One pan of this pair of scales does not touch beam as the other one is on the same level with it. Now, the varieties of Viruddha Anupalabdhi ( nonfinding of antithesis ) establishing a Sadhya of Vidhi ( existence of a fact) are being described. viruddhAnupalabdhirvidhau tredhA viruddha kAryakAraNasvabhAvA 395 foTAta Il C II 86, Viruddhanupalabdhirvidhau tredha viruddhakaryakaranasyabhavanupalabdhibhedat. 86. Viruddha Anupalabdhi in Vidhi is of three kinds :Viruddha Karya Anupalabdhi, Viruddha Karana Anupalabdhi and Viruddha Syabhava Anupalabdhi. For Personal & Private Use Only

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134 The Sacred Books of the Jainas Example of Viruddha Karya Anupalabdhi :venskan anforfa barfufadmisfia nirAmayaceSTAnupalabdheH // 87 // 87. Yathasmin pranini vyadhivisesosti niramayachestanupa labdheh. 87. As for example, some disease exists in this animal, because the actions of a healthy body are not found. Example of Viruddha Karana Anupalabdhi astyatra dehini duHkhamiSTasaMyogAbhAvAt // 88 // 88. Astyatra dehini duhkhamistasanyogabhavat. 88. There is grief in this creature, because it has no connection with its dear ones. Example of Viruddha Svabhava Anupalabdhi anekAntAtmakaM vastvekAMtasvarUpAnupalabdheH // 89 // 89. Anekantatmakam vastvekantasvarupanupalabdheh. 89. All things are Anekantika (posessed of different aspects) because we do not find that these have only one aspect. Commentary : In Pramananayatattvalokalamkara, five varieties1 (instead of three as described in the Pariksamukham) of Viruddha Anupalabdhi in Vidhi have been described. The first three are the same as described in aphorisms 87, 88 and 89. The additional ones are Viruddha Vyapaka Anupalabdhi e. g. "There is wind here because there is no heat" and Viruddha Sahachara Anupalabdhi e. g. 'He has false knowledge because we do not find perfect knowledge in him'2. 1. "facqunguwafueg forfunatal deen 1" Pramananayatattvalokalamkara, III. 99. 2. Maxgqsenqengusqferian arcaa sen eitwangueqa: 1" "faequasar quofsurian arcaza frezanci qrangrienguosi: 1" Ibid III. 104, 105 For Personal & Private Use Only

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Pariksamukham paraMparayA saMbhavat sAdhanamatraivAntarbhAvanIyam // 9 // 90. Paramparaya sambhavat sadhanamatraivantarbhavaniyam. 90. The Hetus which arise one after the other should be included within those ( which have been described ). Commentary There are cases where a Hetu is not the direct cause of anything but it leads to another and that leads to a third etc. In such cases there is no necessity of accepting these as separate Hetus, but we should include these within the proper Hetus already defined and illustrated. Examples of such Hetus are given in the following aphorism. ___abhUtra cakre zivakaH sthAsAt // 91 // 91. Abhudatra chakre sivakah sthasat. kAryakAryamaviruddhakAyo palabdhau // 12 // 92. Karyakaryamaviruddhakaryopalabdhau. 91. There was Sivaka (a clod of earth resembling a Sivalinga) on this potter's wheel because we see Sthasa there. 92. (This Hetu showing ) effect of an effect will be included within Aviruddha Karya upalabdhi ( as already defined ). Commentary To manufacture a pitcher, a clod of earth is necessary. This clod: resembling a Sivalinga is placed on the potter's wheel. Chhatraka ( mushroom ) may grow on it and after that. Strasa ( signs of mushroom ) may be found on the earth. As Sthasa is now seen, we infer Sivaka though the intervening Hetu Chhatraka is not seen or mentioned. Sthasa is therefore the effect of Chhatraka which is an effect of Sivaka. This can be included within Ayiruddha Karyopalabdhi as already defined. nAstyatra guhAyAM mRgakrIDanaM mRgArisaMzabdanAt / kAraNaviruddhakArya viruddhakAyoM palabdhau yathA // 93 // . 93. Nastyatra guhayam mrigakridanam mrigarisamsabdanat. Karanaviruddhakaryam viruddhakaryopalabdhau yatha. For Personal & Private Use Only

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136 The Sacred Books of the Jainas 93. There is no play of deer in this cave because there is a roar of lion. Here there is an effect opposed to a cause. This should be included) within Viruddha Karya Upalabdhi. Commentary In the example given, deer (Karana ) are the causes of play (Karya ). A lion is the antithesis ( Viruddha ) of deer for no deer can play in the presence of a lion. The Karya of lion is the roaring. So we have Karana Viruddha Karya in this place. This should be included within Viruddha Karya Upalabdhi and not recognized as a separate inference. vyutapannaprayogastu tathopapatyA'nyathAnupapattyaiva vA // 94 // 94. Vyutpannaprayogastu tathopapattyanyathanupapattyaiva va. 94. The use by those who are conversant ( with the process of inference :) is from existence or non-existence of that universal concomitance ( between the Sadhya and the Sadhana ). Commentary It has already been mentioned ( Aphorism 46 ) that though five parts of Anumana are used for teaching students, really there are only two parts of an inference ( Aphorism 37 ). But those who are conversant with processes of reasoning employ inference through the knowledge of the existence of Sadhya (e. g. fire ) always along with Sadhana (e. g. smoke ) or the nonexistence of Sadhya where Sadhana is absent. This is amplified in the four aphorisms which follow. agnimAnayaM dezastathaiva dhUmavattvopapattedhU mavattvAnyathAnupapattervA // 9 // hetuprayoge hi yathA vyAptigrahaNaM vidhIyate sA ca ATATETU Eyqyacaatta 11 Bell 95. Agnimanayam desastathaiva dhumavattvopapatterdhumavattvanyathanupapatterva. 96. Hetuprayoge hi yatha vyaptigrahanam vidhiyate su cha tavanmatrena vyutpannairayadharyate. For Personal & Private Use Only

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137 Pariksamukham tAvatA ca sAdhyasiddhiH // 97 // 97. Tavata cha sadhyasiddhih. ata 7TFIETSITTELTATTET: II 8611 98. Tena paksastadadharasuchanayoktah. 95. This place is full of fire, for existence of smoke is only possible if there be fire here or ( this place is not full of fire ) as smoke does not exist here. 96. In the employment of Hetu, the use of Vyapti ( universal concomitance ) is made. That ( Vyapti ) is understood by the persons conversant ( with the process of inference ) from it ( viz. Hetu ) ( without use of Udaharana etc. ). 97. The Sadhya is established from this ( viz. Heta ) only. 98. So it has been mentioned that it is necessary to mention Paksa to indicate the Adhara ( abode ) of Hetu consisting of universal concomitance. Commentary The subjectmatter of these four aphorisms has already been discussed in connection with the establishment of the principle that Dristanta etc. are not necessary in inference by logicians conversant with the processes of reasoning, though these may be used in lectures to pupils for their better understanding ( vide Aphorisms 37, 43, 44 and 46 ). AptavacanAdinibaMdhanamarthajJAnamAgamaH // 99 // 99. Aptavachanadinivandhanamarthajnanamagamah. 99. Agama is knowledge derived from words etc. of a reliable person. Commentary The characteristics of Anumana have been described. Now the same of Agama are mentioned. Knowledge derived from iq. P-18 For Personal & Private Use Only

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The Sacred Books of the Jainas terpretation of signs, symbols, words etc. is called Sruta Jnana. Now the words, signs etc. of a person who has no motive for deceiving or misleading any one, are reliable. Such a person is known as Apta. The knowledge derived from words etc. of an Apta is called Agama. 138 This is the same as Sabda Pramana of Hindu philosophers. Knowledge may be derived from words of living beings or from scriptures. In Nyayavatara, the Sabda Pramana with its subdivision scriptural knowledge is thus described : "Knowledge arising from words, which taken in their proper acceptance express real objects not inconsistent with what are established by perception, is known as Sabda (the verbal testimony). 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 path1." Dr. S. C. Vidyabhusana in his notes to these verses has written: "Sabda (the word or verbal testimony) is of two kinds, viz. (1) Laukika (the knowledge derived from a reliable person), and (2) Sastraja (the knowledge derived from scripture ). 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 1. " dRSTeSTAvyAhatatvAd vAkyAt paramArthAbhidhAyinaH / tattvaprAhitayotpannamAnaM zAbdaM prakIrttitam // AptopajJamanullaGghayamadRSTeSTavirodhakam / tattvopadezakRt sArva zAstraM kApathadhaTTanam // " Nyayavatara 8. 9. The latter verse appears Tr. by Dr. S. C. Vidyabhusana. as verse 9 in Ratnakarandasravakachara by Samantabhadra (2nd century). For Personal & Private Use Only

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Pariksamukham 139 been called a verbal testimony (Sabda or word) unless it embodied the words of any particular person or persons1." In Pramananayatattvalokalamkara it is mentioned: "Agama is knowledge derived from words etc. of an Apta. The words themselves are also called Agama in a secondary sense. For example, there is a mine of jewels in this place. Hills etc. containing jewels exist. An Apta is a person who knows the real nature of a thing about which he speaks and who speaks according to his correct knowledge. Only words of such a person are established without any opposition. Such an Apta is of two kinds Laukika or Lokottara. A Laukika person is (an ordinary human being) like Janaka. Lokottara persons are like the Tirthankaras?" In the Hindu Nyaya philosophy also Sabda (Pramana ) is said to be derived from the speech of one worthy of confidence and a person who speaks the truth becomes worthy (Apta) of such confidence3. An Apta is free from eighteen faults viz. hunger, thirst, senility, disease, birth, death, fear, pride, attachment, aversion, infatuation, worry, conceit, hatred, uneasiness, sweat, sleep and 1. Nyayavatara Edited by S. C. Vidyabhusana, Pp. 11-12. 2. "AptavacanAdAvirbhUtamarthasaMvedana mAgamaH // " "upacArAdAptavacanazca // " " samastyatra pradeze ratna nidhAnaM, santi ratnasAnuprabhRtayaH // " "abhidheyaM vastu yatrAvasthitaM yo jAnIte yathAjJAnaM cAbhidhatte sa AptaH / / " " tasya hi vacanam avisaMvAdi bhavati / " " sa ca dvedhA laukiko lokottarazca / " "laukiko anakAdirlokottarastu tIrthakarAditaH // " Pramananayatattvalokalamkara IV. 1-7 3. " AptavAkyaM zabdaH / Aptastu yathArthavaktA / " Tarkasangraha by Annam Bhatta 48. For Personal & Private Use Only

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rAtha 140 The Sacred Books of the Jainas surprise. He is the knower of all things. Being free from faults, he reveals the scriptures. He is of the highest status and of unsurpassed splendour. He is free from attachment and void of impurities. He has omniscience and has no beginning, middle or end and is a friend of all living beings and their teachers. Just as a drum sounds being struck by the hands of the drummer without any desire of its own, so an Apta reveals the Truth for the benefit of people without any personal motive* Revelation comes out of an Apta spontaneously to remove sufferings of people. sahajayogyatAsaMketavazAddhi zabdAdayo vastupratipattihetavaH // 10 // 100. Sahajayogyatasamketavasaddhi sabdadayo , 'vastupratipattihetavah. yathA mervAdayaH santi // 101 // 101. Yatha mervadayah santi. 100. Words etc. ( signs, symbols and other things of like nature ) are causes of knowledge of things through their inherent power in connoting things. 101. As for example "The Meru etc. exist." Commentary A question may arise, how do we have knowledge derived from words? In Hindu Nyaya philosophy it is mentioned "The 1. "kSutpipAsAjarAtaGkajanmAntakabhayasmayAH / na rAgadveSamohAzca yasyAptaH sa prakIrtitaH // " Ratnakarandasravakachara, Verse 6 2. "AptenocchinnadoSeNa srvjnyenaagmeshinaa| bhavitavyaM niyogena nAnyathA hyAptatA bhavet // " Ibid Verse 5 3. "parameSThI paraMjyotirvirAgo vimalaH kRtii| sarvajJo'nAdimadhyAntaH sArvaH zAstopalAlyate // " Ibid Verse 7 4. "anAtmArtha vinA rAgaiH zAstA zAsti sato hitam / / dhvanan zilpikarasparzAnamurajaH kimapekSate // " Ibid Verse 8 For Personal & Private Use Only

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Pariksamukham 141 cause of the knowledge of the sense of a sentence is the interdependance, Compatibility and Juxta-position (of the words ). Inter-dependance means the inability of a word to indicate the intended sense in the absence of another word. Compatibility consists in ( a word's ) not rendering futile the sense (of a sentence). Juxta-position consists in the enunciation of the words without a (long ) pause between each. A collection of words devoid of interdependance etc. is no valid sentence. For example 'cow, horse, man, elephant' gives no information, the words not looking out for one another. The expression 'He should irrigate with fire' is no cause of right knowledge, for there is no compatibility ( between fire and irrigation ). The words 'Bring-the-cow' not pronounced close together but with an interval of some three hours between each, are not a cause of correct knowledge, from the absence of ( the requisite closeness of ) juxta-position"." : "A speech is a collection of significant sounds as for example, Bring the cow. A significant sound is that which is possessed of power ( to convey a meaning )2." Now, if we ask, who decides that such and such a word means such and such a thing, the answer given by some Hindu logicians is that it is God's will which decides this. "The power (of a word ) is the appointment, in the shape of God's will that such and 1. 637191877 green siffata APIENA&T: 1 Seg TetratvyatirekaprayuktAnvayAnanubhAvakatvamAkAMkSA / arthAbAdho yogytaa| padAnAmavilaMvenoccAraNaM eifafa: 1 AkAMkSAdirahitaM vAkyamapramANam / yathA gaurazcaH puruSo hastIti na prmaannmaakaaNkssaavirhaat| agninA siJcediti na pramANaM yogyatAvirahAt / prahare prahareStarf tarta Tiraculeueia a THTI Hifarbamaracali" Tarkasangraha, 49-50. 2. " I CHE: 1 911 Tarafa I T GL" Tarkasangraba, 48. For Personal & Private Use Only

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142 The Sacred Books of the Jainas . such an import should be recognizable from such and such a significant sound'. Or, we may hold that we take the meaning of words from its use in a particular sense by previous users?. In this connection we may remember the conclusions arrived at by scholars dealing with the science of language regarding sematology or the science of meaning of words. "The phenomena with which sematology deals are too complicated, too dependent on psychological conditions ; the element of chance or conscious exertion of will seems to enter into them, and it is often left to the arbitrary choice of an individual to determine the change of meaning to be undergone by a word. Still this meaning must be accepted by the community before it can become part of language; unless it is so accepted it will remain a mere literary curiosity in the pages of a technical dictionary. And since its acceptance by the community is due to general causes, influencing many minds alike, it is possible to analyze and formulate these causes, in fact, to refer significant change to certain definite principles to bring it under certain definite generalizations. Moreover, it must be remembered that the ideas suggested by most words are what Locke calls 'mixed modes. A word like just or beauty is but a shorthand note suggesting a number of ideas more or less associated with one another. But the ideas associated with it in one mind cannot be exactly those associated with it in another ; to one man it suggests what it does not to another. So long as we move in a gociety subjected to the same social influences and education as ourselves we do not readily perceive the fact, since the leading ideas called up by the word will be alike for all ; but it is quite otherwise when we come to deal with those whose education has been imperfect as compared with our own. A young speaker often imagines that he makes himself intelligible to an uneducated 1. Sehra Tera spermat elgan gazatoareita: Efte: Tarkasangraha, 48. 2. etapa a ge gaan afwanca: 1" Sabdasaktiprakasika For Personal & Private Use Only

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Pariksamukham m 143 audience by using short and homely words ; unless he also suits his ideas to theirs, he will be no better understood than if he spoke in the purest Johnsonese. If we are suddenly brought into contact with experts in a subject we have not studied, or dip into a book on an unfamiliar branch of knowledge, we seem to be listening to the meaningless sounds of a foreign tongue. The words used may not be technical words ; but familiar words and expressions will bear senses and suggest ideas to those who use them which they will not bear to us. It is impossible to convey in a translation all that is meant by the original writer. We may say that the French juste answers to the English just, and so it does in a rough way; but the train of thoughts associated with juste is not that associated wih just, and the true meaning of a passage may often depend more on the associated thoughts than on the leading idea itself. Nearly every word, in fact, may be described as a complex of ideas, which is not the same in the minds of any two individuals, its general meaning lying in the common ideas attached to it by all the members of a particular society. The significations, therefore, with which the comparative philologist has to concern himself are those unconsciously agreed upon by a body of men, or rather the common group of ideas suggested by a word to all of them alike. Here again some general causes must be at work which may yet be revealed by a careful analysis. The comparative philologist has not to trouble himself, like the classical philologist, with discovering the exact ideas connected with a word by some individual author; it is the meaning of words as they are used in current speech, not as they illustrate the idiosyncrasies of a writer, which it is his province to investigate."." We must also remember that analogy lends new senses to words. The original meaning is forgotten and metaphorical senses come to be used in its place. A dead meaning may again be 1. Introduction to the Science of Language ( Sayce ) Vol. I Pp. 336-338, For Personal & Private Use Only

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144 The Sacred Books of the Jainas revived. There are also metaphors, variation of meaning according to their application to persons or things, to what is good or bad, great or small. Words change their signification according to their use as active or passive, as subjects or as objects. An idea may also be expressed either by a compound or periphrasis or by a single word. The same word may also be applied in a variety of senses, the particular sense which it bears being determined by the context. Change of meaning may also follow from change of pronunciation or the introduction of new words". In aphorism 99 it has been mentioned that knowledge can be derived from "words etc." of an Apta. We have mentioned that by 'etc.' it is implied that signs, symbols etc. can also impart knowledge. The modern science of language also recognises that thoughts can be expressed by other symbols than words. Writing consisting of hieroglyphics or mathematical symbols and gesture language are examples of this. Onomatopaeia, interjectional or instinctive cries also of men whose language we do not know are intelligible to us. End of Samuddesa 3. , 1. Ibid Pp. 338-343, For Personal & Private Use Only

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For Personal & Private Use Only P-19 I Samanya (or Dravya ) (Aphorism 3) Tiryak (Aphorism 4) CHART IV. [CHAPTER IV.] Visaya (Aphorism 1) Visesa (or Paryaya) (Aphorism 6) Paryaya Urddhvata (Aphorism 5) (Aphorism 8) Vyatireka (Aphorism 9) Pariksamukham 145

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caturthaH samuddezaH SAMUDDECA IV. This samuddesa deals with the object of Pramana. . sAmAnyavizeSAtmA tadartho viSayaH // 1 // 1. Samanyavisesatma tadartho vinayah. * 1. The subject matter of it ( Pramana ) is visaya of two kinds characterised by samanya and visesa. Commentary The subject matter of this samuddesa is summarised in the Chart which faces this page. "Things in nature are characterised by many-sidedness. Each of them presents a number of aspects which have to be known before we can be said to have exact knowledge of their nature. The different points of view for studying things are called Nayas of which the Dravyarthika ( the natural ) and the Paryayarthika ( changing or conditional) are the most important. The Dravyarthika point of view only takes into consideration the nature of the substance of material of a thing, while the Paryayarthika confines itself to the study of the form or forms in which substances manifest themselves." "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 Nischaya 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 1. The Science of Thought by C. R. Jain, Pp. 21-22, For Personal & Private Use Only

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Pariksamukham 147 circumstances, conditions and states. For this reason, it is called the Nischaya 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 and conditions. The statement "This is a jar of clay' is an illustration of the Nischaya Naya, while 'This is a jar of butter' is true only from the Vyavahara or the practical point of view1." In Naya-karnika by Vinaya-vijaya we have: "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. 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?" Hemachandra writes: "The objects of Pramana are things characterised by Dravya or Paryaya." Dravya and Paryaya are the same as Samanya and Visesa or Nischaya and Vyavahara. anuSTattavyAvRttapratyayagocaratvAt pUrvottarAkAraparihArAvAptisthitilakSaNapariNAmenArthakriyopapattezca // 2 // * 2. Anuvritta-vyavritta-pratyaya-gocharatvat purvottarakarapariharavapti-sthiti-laksana-parinamenartha-kriyopapattescha. "pUrvottarAkAraparihAra svIkArasthitilakSaNapariNAmenAsyArthakriyopapattiH / " Pramanamimamsa I. I. 34 1. The Nayakarnika by M. D. Desai. Introduction Pp. 5-6. 2. " arthAH sarve'pi sAmAnyavizeSA ubhayAtmakAH / sAmAnyaM tatra jAtyAdi vizeSazca vibhedakAH / / aikyabuddhirghaTazate bhavet sAmAnyadharmataH / vizeSAcca nijaM nijaM lakSayantri ghaTaM janAH / / " 3. " pramANasya viSayo dravyaparyAyAtmakaM vastu / " * Nayakarnika 3 and 4 Pramana-mimamsa I. 1 31. For Personal & Private Use Only

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The Sacred Books of the Jainas 2. As there is attainment of the object (as a result of knowledge) from signs of changes from its original state to a later state preserving its essential characteristics and from our idea of general and special characteristics. 148 Commentary In every substance, there is knowledge of its general and special characteristics. For example, we have a general knowledge of a man and a special knowledge whether he is a Brahmin or not etc. Also, a thing changes its qualities for example a man grows up, leaving his childhood and youth and becomes old. But throughout his different ages, he maintains essential charcteristics of being a person. This acceptance of change leading to the manysidedness of a thing is a peculiarity of Jain doctrine establishing the Anekantavada. "Dravya means that which flows or changes. While changing through its different qualities and modifications, its essential nature persists. This kind of progressive development is associated with Dravya. But such development is also the characteristic of substance. Hence according to Jaina attitude, Dravya is not entirely different from Satta or substance... According to this view there is no unchanging substance or Satta in Jaina system. Here the similarity between the Hegelian concept of 'thing' and the Jaina concept of Dravya is worth noticing. Satta is not 'a thing in itself' behind Dravya. Satta and Dravya are one and the same as Hegel mentioned. Thing in itself and experience are not absolutely distinct. Dravya refers to facts of experience. Satta refers to existence or reality. One may be abstracted from the other but it is not different from the other as a fact1." 1. "daviyadi gacchadi tAI tAIM savbhAva pajjayAI jaM / daviyaM taM bhaNNaMti aNNaNaNabhUdaM tu sattAdo / " Panchastikayasamayasara. Verse 9. For Personal & Private Use Only

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Pariksamukham 149 This changing nature of the substance is mentioned in the Tattvarthadhigama Sutra as "Sat ( the dravya ) consists of utpada, vyaya and dhrauvya'." Utpada is appearance i. e., assuming new modification. This does not mean creation out of nothing. Creation by the fiat of a will is not recognised by the Jainas. Utpada therefore means that phase of the process of the development when a new form is assumed. Vyaya is losing the previous form. Here also it is different from absolute disappearance. It only means that phase in the process of development where the earlier form is replaced by the succeeding one. Dhrauvya refers to the persistence of the essential nature of dravya which undergoes development and which makes both utpada and vyaya simultaneously possible. In fact the process of development includes all the three phases. This fact is not only recognised by scientists like Darwin and Spencer, but by the great French philosopher Bergson who has raised it to an important philosophical principle?." Hemachandra says that from the fact that only a thing characterised by Dravya and Paryaya is capable of producing the result of Pramana viz. acceptance of things desirable and nonacceptance of undesirable things or indifference to the latter, we say that merely a Dravya or a Paryaya or both of them independantly of the thing cannot be the object of Pramana'. 1. "Ha FouTut I" "3q4i gomitougat Hai" Tattvartha Sutra V. 29 and 30. 2. Sacred Books of the Jainas Vol. III. P. 9. 3. "kutaH punardravyaparyAyAtmakameva vastu pramANAnAM viSayo, na dravyamAtra paryAyamAtramubhayaM vA svatantramityAha, arthakriyAsAmarthyAt / arthasya hAnopAdAnAdilakSaNasya kriyAniSpattistatra sAmarthyAt dravyaparyAyAtmakasyaiva vastuno'rthakriyAsamarthacarecere': 1" Pramana-mimamsa 1. 1. 32. For Personal & Private Use Only

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The Sacred Books of the Jainas ___ sAmAnya vedhA tiryagUlatAbhedAt // 3 // 3. Samanyam dvedha tiryagurdhvatabhedat. 3. Samanya is of two kinds being divided into Tiryak (samanya ) and ucdhvata ( samanya ). sahazapariNAmastiryak khaMDamuMDAdiSu gotvavat // 4 // 4. Sadrisaparinamastiryak khandamundadisu gotvavat. 4. Tiryak (samanya ) is the same modification such as Khanda Munda etc. in the condition of a cow. parAparavivartavyApidravyamUrkhatA mRdiva sthAsAdiSu // 5 // 5. Paraparavivartavyapidravyamurddhvata mridiva sthasadisu. 5. Urdhvata samanya is a thing which remains the same through changes such as earth in its ( modifications ) sthasa etc. vizeSazca // 6 // 6. Visesascha. paryAyavyatirekabhedAt // 7 // 7. Paryayavyatirekabhedat. 6. Visesa ( is ) also ( of two kinds ). 7. Being divided into Paryaya and Vyatireka. ekasmin dravye kramabhAvinaH pariNAmAH paryAyA Atmani harSaviSAdAdivat // 8 // 8. Ekasmin dravye kramabhavinah parinamah paryaya atmani hargavisadadivat. ___8. Paryayas are modifications in sequence in a single substance e. g. joy and grief in oneself. For Personal & Private Use Only

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Pariksamukham 151 arthAntaragato visadRzapariNAmo vyatireko gomahiSAdivat // 9 // 9. Arthantaragato visadrica-parinamo vyatireko gomahisadivat. 9. Vyatirekas are different modifications in different objects such as a cow and a buffalo etc. Commenitary With this aphorism, the description of the subject matter of Pramana ends. In the next samuddesa the result of Pramana will be discussed. End of Samuddesa sv. For Personal & Private Use Only

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paJcamaH samuddezaH SAMUDDESA V. ajJAnaniSTattinopAdAnopekSAca phalam // 1 // 1. Ajnana-nivrittirhanopadanopeksascha phalam. 1. The result is the dispelling of false knowledge and leaving ( the undesirable things ), acquirement ( of desirable things) and indifference ( to other things ). Commentary The result of Pramana primarily consists of correct knowledge dispelling false knowledge, secondarily it leads to the acquirement of desirable objects, discarding of undesirable objects and indifference to other objects. This secondary result arises after we ascertain an object correctly by Pramana1. Hemachandra mentions: when Pramana arises in a person, the correct knowledge of an object is established. The immediate result is therefore the destruction of false knowledge, or the idea of leaving ( the undesirable ) etc. The following verse of Nyayavatara is quoted in the commentary by Hemachandra. "pramANasya phalaM sAkSAdajJAna vinivarttanam / kevalasya sukhopekSe zeSasyAdAnahAnadhIH // " 1. "dvividhaM hi phalaM sAkSAt pAramparyeNeti / sAkSAdajJAnanivRttiH pAramparyeNa hAnAdikamiti / prameyanizcayottarakAlabhAvitvAt tasyeti / " 2. " tasyAM satyAmarthaprakAzasiddheH / " " ajJAnanivRttirvA / " "hAnAdibuddhayo vA / " Pramana-mimamsa I. 1. 38. Ibid. I. 1. 39. Ibid. I. 1. 41. Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham 153 That is to say, the immediate result of Pramana is the removal of ignorance. So the mediate effect is happiness and indifference or equanimity to a Kevali (one possessed of absolute knowledge) and to others, a desire to accept (desirable objects) and leave (undesirable objects). In Apta Mimamsa also the same has been mentioned: "upekSA phalamAdayasya zeSasyAdAnahAnadhIH / pUrvA vA'jJAnanAzo vA sarvasyAsya svagocare // " In Sarvartha-siddhi while explaining the aphorism "Tat Pramane" of Tattvarthadhigama Sutra, the result of Pramana is mentioned as "andhakArakalpAjJAnAbhAvaH ajJAnanAzo vA phalamityucyate / " i. e. "the result is said to be the want of false knowledge resembling darkness or the destruction of false knowledge." We have discussed while dealing with the definition of Pramana that the Jain logicians have accepted the result of Pramana to be the same as Pramana. In Hindu philosophical systems like the Nyaya and Vaisesika systems, the knowledge is mentioned as a result of Pramana. For example Gautama in his Nyaya Sutras has propounded that the knowledge of fire from smoke is the result known as Anumiti from Anumana Pramana (inference). But in Jain logic, this result itself has been called Anumana and the dispelling of false knowledge is said to be the result of Pramana. It will be laid down in the two aphorisms which follow that in one sense a result is indentical with Pramana and in another sense it is different. In the different stages of knowledge Avagraha, Iha, Avaya Dharana, Smriti, Pratyabhijnana, Uha, and Anumana, the first is Pramana and the second is the result of the first. Again the second becomes Pramana and the third becomes the result of the second and so on1. 1. " avagrahAdInAM vA kramApekSajananadharmANAM pUrvaM pUrvaM pramANamuttaramuttaraM phalam / " Pramana-mimamsa I. 1. 40. P-20 For Personal & Private Use Only

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154 The Sacred Books of the Jainas pramANAdabhinnaM bhinnaM ca // 2 // 2. Pramanadabhinnam bhinnam cha. 2. ( The result ) is different and not different (in another sense ) from the Pramana. yaH pramimIte sa eva nivRttAjJAno jahAtyAdatta upekSate ceti pratIteH // 3 // 3. Yah pramimite sa eva nivrittajnano jahatyadatta upeksate cheti pratiteh. 3. He who takes cognizance, becomes free from false. knowledge and rejects ( undesirable objects ), selects ( desirable objects ) or becomes indifferent. Commentary The self which is changed in the form of a Pramana is also changed in the form of the result. In this sense Pramana is not different from its result. But if we take that Pramana is the instrumental cause ( Karana) of the action ( Kriya ) viz. the result, we can say in this sense, that Pramana is different from the _result1. "avagrahehAvAyadhAraNAsmRtipratyabhijJAnohAnumAnAnAM krameNopajAyamAnAnAM yad yat pUrvaM tatta pramANaM yadyaduttaraM tattatphalarUpaM pratipattavyam / avagrahapariNAmavAn hyAtmA IhArUpaphalatayA pariNamati itIhAphalApekSayA avagrahaH pramANam, tatopIhA pramANamavAyaH phalaM, punaravAyaH pramANaM dhAraNA phalam, IhAdhAraNayorjJAnopAdAnatvAt jJAnarUpatonneyA, tato dhAraNA pramANaM smRtiH phalam, tato'pi smRtiH pramANaM pratyabhijJAnaM phalaM, tato'pi pratyabhijJA pramANamUhaH phalaM tato'pyUhaH pramANamanumAnaM phalamiti pramANaphalavibhAga iti / " Bhasya to Ibid. 1. " yasyaivAtmanaH pramANAkAreNa pariNatistasyaiva phalarUpatayA pariNAma ityekapramApekSayA pramANaphalayorabheda / karaNakriyApariNAmabhedAd bhedaH / " Prameyaratnamala. For Personal & Private Use Only

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Pariksamukham This is also laid down in Pramana-mimamsa1. It is mentioned in Prameyaratnamala that the propounders of Nyayavaisesika philosophies maintain that Pramana is different from its result and the Buddhists say that the result is identical with the Pramana. Refuting these views, it is laid down by Manikyanandi that result is in one sense different from Pramana and in another, identical with it2. End of Samuddesa V. 1. " pramANAd bhinnAbhinnam / " Pramana-mimamsa. I. I. 24. " karaNarUpatvAt kriyArUpatvAcca pramANaphalayorabhedaH |... * tasyaivAtmanaH pramANAkAreNa pariNatistasyaiva phalarUpatayA pariNAma ityekapramAtrApekSayA pramANaphalayorabheda: / " Ibid. Bhasya. 2. " tadvividhamapi phalaM pramANAdbhinnameveti yaugAH / abhinnameveti saugatAH / tanmatadvayanirAsena svamataM vyavasthApayitumAha / " Prameyaratnamala. 155 For Personal & Private Use Only

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SaSThaH samuddezaH SAMUDDECA VI. tato'nyattadAbhAsam // 1 // 1. Tatonyattadabhasam 1. The opposite of it, is Abhasa of the same. Commentary In this Chapter, the fallacies will be taken up and described. We have mentioned before hand the nature, number, object and result of Pramana. The opposite of these will be fallacies of these. The fallacies of Pramana are described in Aphorisms 2-54, those of number are described in aphorism 55 ; those of object are described in aphorism 61 and those of result in aphorism 06. asvasaMviditagRhItArthadarzanasaMzayAdayaH pramANAbhAsAH // 2 // 2. Asvasam viditagrihitarthadarsanasamsayadayah pramanabhasah. 2. Pramanabhasas (fallacies of Pramana) are non-cognizance by one's own-self, knowledge of what has already been known, doubt etc. svaviSayopadarzakatvAbhAvAt // 3 // 3. Svavisayopadarsakatvabhavat. 3. Because ( such knowledge ) does not establish its own object. puruSAntarapUrvArthagacchattRNasparzasthANupuruSAdijJAnavat // 4 // 4. Purusantarapurvarthagachchattrina-sparsa-sthanupurusadijnanayat. 4. As (for example ), the knowledge of another person, the knowledge of a thing previously known, the knowledge of touching For Personal & Private Use Only

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Pariksamukham 157 grass of a person moving, the knowledge whether this is a post or a man etc. Commentary That which is not cognized by one's own self does not establish one's own knowledge; so it is not fit to establish the object of knowledge. Consequently knowledge of others is not Pramana but only a fallacy. Again Nirvikalpaka Darsana is a fallacy as the Vikalpa caused by it (and not itself) shows the object. Knowledge of what has already been known is a fallacy as it does not establish the object (being already known by previous experience). By the word "doubt etc." in the aphorism, Samsaya (doubt), Anadhyavasaya and Viparyaya are meant. These have been thoroughly described in the commentary on Aphorism 3 Samuddesa I of this work. cakSU rasIdravye saMyuktasamavAyavacca // 5 // 5. Chaksu rasayordravye samjuktasamavayavachcha. 5. Like Samjukta Samavaya of eye and juice in a thing. Commentary According to the view of Hindu Nyaya philosophy, knowledge of colour etc. arises in Samavaya Samvandha (intimate relation or co-inherence). Seven categories viz. substance (Dravya), quality (Guna ), action ( Karma ), genus (Samanya), difference ( Visesa ). co-inherence (Samavaya) and non-existence ( Abhava) are recognized in Hindu Nyaya philosophy'. Samavaya is thus described: "Intimate relation is co-inherence (Samavaya). It exists in things which cannot exist separately. Two things which cannot exist separately are those of which two, the one exists only as lodged in the other. Such pairs are, parts and what is made up of the parts, 1. " dravyaguNakarmasAmAnyavizeSasamavAyAbhAvAH saptapadArthAH / " Tarkasai graha. For Personal & Private Use Only

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The Sacred Books of the Jainas qualities and the thing qualified, action and agent, species and individual, and difference and eternal substances1." "It exist, between the whole and its parts, the class and the individual, substance and qualities, agent and action, the ultimate atom and its visesa." When the eye sees a pitcher, the colour which is co-inherent in the pitcher is cognized by the eye. So according to Hindn Naiyayikas, the relationship of Samjukta Samavaya can be the cause of the knowledge of colour. 158 In Jain Nyaya philosophy this view is not accepted and is refuted by this aphorism. It is urged that when we see a fruit, we do not cognise its taste though the taste has co-inherence in the fruit. So it cannot be said that knowledge arises from Samjukta Samavaya Samvandha. Though in a thing (fruit) there is co-inherence of sight and taste, Pramana of taste cannot arise from the sight. In the same manner coinherence of sight and colour also cannot be accepted as Pramana. So the Pramana called Sannikarsa in Hindu Nyaya philosophy is not accepted by Jain logicians. avaizaye pratyakSaM tadAbhAsaM bauddhasyAkasmAd gagginiz fgfasiaaa II. & || 6. Avaisadye pratyaksam tadabhasam bauddhasyakasmat dhuma-darsanadvanhivijnanavat. 6. When Pratyaksa is accepted in (things) not clear, we have its fallacy e. g. cognizance of fire by the followers of the Buddhist philosophy from sudden vision of smoke. Commentary In this aphorism, fallacy of Pratyaksa ( Pratyaksabhasa) is described. 1. Dr. Ballantyne's Translation of the following passage from Tarkasangraha : "nityasaMvandhaH samavAyo'yuta siddhavRttiH / yayordvayormadhya ekamaparAzritamevAvatiSThate tAvayutasiddhau // avayavAvayavinau guNaguNinau kriyAkriyAvantau jAtivyaktI vizeSanityadravye ca / " 2. Arthur Venis. Notes on Vedanta-Paribhasa, For Personal & Private Use Only

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Pariksamukham 159 Acceptance of Pratyaksa knowledge without clearness is fallacy of Pratyaksa. This happens in the case of the followers of the Buddhist Nyaya philosophy who hold that from a sudden vision of smoke, a knowledge of fire arises by Pratyaksa and not by inference (Anumana). Clearness has already been defined in Samuddesa II. Aphorism 4 as illumination without any other intermediate knowledge or illumination in details. In Anumana or inference we have an intermediate knowledge of smoke before we have a knowledge of fire and from the smoke we infer that there is fire. In Pratyaksa we see the fire with our own eyes or learn of its existence by words of a reliable person. The view of the Buddhist Nyaya philosophy that we have a Pratyaksa knowledge of fire from the sudden vision of smoke is held to be faulty in this aphorism. It is said that such a knowledge wants clearness which is the characteristic of Pratyaksa is Pratyaksabhasa. Details of Pratyaksa knowledge have already been mentioned in Samuddesa II. a reference to to which may be made. In a sudden vision of smoke, there is no definite ascertainment (Nischaya) whether it is smoke or steam. So the knowledge of concomitance of fire and smoke cannot arise. For this uncertainty the knowledge of fire as derived from a sudden vision of smoke is Pratyaksabhasa. The Nirvikalpa Pratyaksa as accepted by the Buddhists is for this reason Pratyaksabhasa (fallacy of Pratyaksa )'. vaizadye'pi parokSaM tadAbhAsaM mImAMsakasya karaNasya jJAnavat // 7 // 7. Vaisadyehpi paroksam tadabhasam mimamsakasya karanasya jnanavat. 7. In Paroksa (accepted) in clearness, (we have) its fallacy (Paroksabhasa) e. g. knowledge derived from the senses as accepted by the Mimasakas. 1. " yathA dhumavASpAdivivekanizcayAbhAvAd vyAptigrahaNAbhAvAd akasmAd ghumadarzanAjjAtaM yadvahnivijJAnaM tattadAbhAsaM bhavati kasmAdanizcayAd / tathA vauddhaparikalpitaM yannirvikalpaka pratyakSaM tat pratyakSAbhAsaM bhavati kasmAdanizcayAt / " Note on Prameyakamalamartanda. For Personal & Private Use Only

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160 The Sacred Books of the Jainas Commentary Paroksabhasa ( fallacy of Paroksa ) arises when we accept Paroksa knowledge as clear. The followers of the Mimamsa philosophy hold that knowledge derived from the senses is Paroksa. This view is refuted in this aphorism which lays down that such knowledge is clear and hence cannot be Paroksa. In Samuddesa III of this work, Paroksa knowledge has been described in detail and clearness has been described in Aphorism 3 Samuddesa II. In knowledge derived from the senses, we have no intermediate knowledge ( as in the case of inference e. g. of smoke before we cognise fire ). So clearness exists in these cases and to hold such cases to be Paroksa will be fallacy of Paroksa., . atasmiMstaditi jJAnaM smaraNAbhAsaM jinadatta AFFIT TUT I Cll 8. Atasminstaditi jnanam smaranabhasam jinadatte sa Devadatto yatha. 8. Smaranabhasa ( fallacy of memory ) is the knowledge in one of another e. g. when we ( falsely recognise ) Jinadatta as Devadatta. Commentary Fallacies of each of the subdivisions of Pratyaksa viz. Smriti, Pratyabhijnana, Tarka, Anumana and Agama are described in Aphorisms 8, 9, 10, 11-50 and 51 of this Samuddesa. Smriti or Smarana ( recollection) has been defined in Aphorism 3 of Samuddesa III. We see Jinadatta. Later on when we see him again, we recognise him to be that Jina-datta. This is Smriti or recollection. But if we have remembrance of Devadatta when we see Jinadatta, this will be a fallacy of recollection ( Smaranabhasa ). ___ 1. "na hi karaNajJAne'vyavadhAnena pratibhAsalakSaNaM vaizayamasiddhaM svArthayoH pratItyantaranirapekSatayA tatra pratibhAsanAt / " Prameyakamalamartanda. For Personal & Private Use Only

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Pariksamukham 161 sadRze tadevedaM tasminneva tena sadRzaM yamalakavadityAdi pratyabhijJAnAbhAsam // 9 // 9. Sadrise tadevedam tasminneva tena sadricam yamalakavadityadi pratyavijnanabhasam. 9. Fallacy of Pratyabhijnana is the knowledge of "this is that" in things bearing similarity or knowledge of similarity in the identical thing e. g. in the case of twins. Commentary In the case of twins, we may falsely take one of them as the other from the similarity or we may fail to recognise the real person wanted and say that he resembles the real man ( without understanding that he is the real man ). There are therefore two kinds of fallacy of Pratyabhijnana one referring to identity (Ekatva Pratyabhijnanabhasa ) and the other to similarity (Sadrisyapratyabhijnanabhasa'. Pratyabhijnana has already been defined and explained in Aphorisms 5-10 Samuddesa III to which a reference may be made. asambaddhe tajjJAnaM tarkAbhAsam // 10 // 10. Asambaddhe tajjnanam tarkabhasam. 10. Knowledge of concomitance in objects not related is fallacy of Tarka. Commentary Tarka or Uha has been defined in Aphorism 11 of Samuddesa III. In Tarka we have knowledge of universal concomitance viz. that of fire and smoke. Fallacy of Tarka occurs when we set up inseparable connection between objects which are independent of each other e. g. smoke and water. : 1. "ferrari Arafahamway Eroti ; qocalana, EreYPAOLAnyceti| tatraikatvaM sAdRzyAvabhAsaH, sAdRzye caikatvAbhAsastadAbhAsamiti / " Prameyaratnamala. P-21 For Personal & Private Use Only

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162 The Sacred Books of the Jainas THTHTATTAR II 33 11 11. Idamanumanabhasan. . 11. The following are fallacies of Anumana. Commentary Anumina has been defined in Aphorism 11 of Samuddesa III Anumana is employed by using Paksa, Hetu and Dristanta. Fallacies of these viz Paksabhasa, Hetvabhasa and Dristantabhasa with their subdivisions will be described in the following aphorisms. att faetfe 927TATA: 11 8811 12. Tatranistadi paksabhasah. aniSTo mImAMsakasyAnityaH zabdaH // 13 // 13. Anisto mimansakasyanityah sabdah. fhE: Tam: Toc: 118811 14. Siddhah sravanah sabdah. vAdhitaH pratyakSAnumAnAgamalokasvavacanaiH // 15 // 15. Vadhitah pratyaksanumanagamalokasvavachanaih. 12. Among them Paksabhasa ( fallacy of the minor term or thesis ) is Anista ( un-accepted ) etc. 13. Anista (un-accepted ) is ( the view of ) Mimansakas that sound is momentary. 1!. It is established that sounds can be heard by the ear. 15. Opposition ( may exist ) from Pratyaksa, Anumana, Agama, popular acceptance and one's own words. Commentary The followers of Mimamsa philosophy hold that sound is eternal. So in their case there will be Paksabhasa if we establish that sound is momentary. In the definition of Paksa we haye laid For Personal & Private Use Only

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163 Pariksamukham down that it must be Ista ( acceptable or that what we want ). Opposite of it will be Anista and hence it will be a fallacy of Paksa. Next, to establish by inference what is accepted ( Siddha ) is also Paksabhasa e. g. "Sound can be heard by the ear'. There is also Paksabhasa when it involves opposition to Pratyaksa, Anumana, Agama, Loka-vachana and Sva-vachana. These will be illustrated in the following five aphorisms. (See Page 95 ). Siddhasena Divakara has defined Paksabhasa in his Nyayavatara as follows : "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 ( Paksa-bhasa ) of which there are many varieties?". tatra pratyakSavAdhito yathA'nuSNo'gnidravyatvAjjalavat // 16 // 16. Tatra pratyaksavadhito yathanusnognirdravyatvajjalavat. 16. In these subdivisions, Pratyaksa-vadhita ( opposed to Pratyaksa ) may be exemplified by "Fire is not hot as it is a thing e. g. water". Commentary Any proposition laying down anything opposed to actual perception is an instance of Pratyaksa-vadhita. We know by actual perception that fire is hot. If anyone tries to lay down in the shape of inference "Fire is not hot as it is a thing e. g. water", it will be an example of Pratyaksa-vadhita. - apariNAmI zabdaH kRtakatvAt ghaTavat // 17 // 17. Aparinami sabdah kritakatvat ghatavat. 1. "fangeret a: The CT-retsig fra: 1 74-9997712Ti a aratat ha: 11" Nyayavatiira, 21. For Personal & Private Use Only

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The Sacred Books of the Jainas 17. Sound is without modification as it is something caused e. g. a pitcher. 164 Commentary This aphorism gives an example of the fallacy Anumanavadhita. The following is the correct inference or Anumana: "Sound has modification. Because it is caused. Like a pitcher." But if we try to establish an inference opposed to this inference as follows: "Sound is without modification. Because it is caused. Like a pitcher." It will be an instance of Anumana-vadhita that is to say opposed by inference. deargent ad: yoonfxxacencorica || 36 || 18. Pretyasukhaprado dharmah purusasritatvadadharmavat. 18. Dharma will produce grief after death as it is subservient to beings like Adharma. Commentary. This is an example of the fallacy Agama-vadhita. In all Sastras, it is accepted that pursuit of Dharma will produce happiness after death and Adharma will cause misery. If we try to establish by inference that Dharma will produce misery after death, it will be an example of Agama-vadhita Anumana (i. e. inference as opposed to the sastras). vat. zuci naraziraHkapAlaM prANyaMgatvAcchaGgazuktivat // 19 // 19. Suchi narasirahkapalam pranyangat vachchankhasukti For Personal & Private Use Only

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Pariksamukham 165 19. A human skull is pure as it is a part of the body of an animal like a conch-shell or oyster. Commentary This is an example of Loka-vadhita Anumana or inference opposed to public understanding. According to popular acceptance parts of bodies of some animals e. g. conch-shells and oysters are accepted as pure, while parts of bodies of other animals e. g. human skull are considered as impure. So if we try to establish by inference as mentioned in the aphorism that human skull is pure, it will be a fallacy of Loka-vadhita Anumana. mAtA me bandhyA puruSasaMyoge'pyagarbhatvAt prasiddhabandhyAvat // 20 // bandhya Mata me purusasamyogepyagarbhatvat 20. prasiddhabandhyavat. 20. My mother is barren because she does not conceive in spite of connection with a male like women famous as barren. Commentary This is an example of Sva-vachana-vadhita Anumana (or inference opposed to one's own words). If a person says that his mother is barren and tries to establish this by an inference as shown in the aphorism, the inference will be opposed to his own words and will be a fallacy of Svavachana-vadhita Anumana. Dr. Satis Chandra Vidyabhusana in his notes on the translation of Nyayavatara has mentioned the following with reference to different kinds of Paksabhasa which will further elucidate the aphorisms in Pariksamukham regarding this subject. "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 statement thus : For Personal & Private Use Only

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166 The Sacred Books of the Jainas (1) "The jar is corporeal ( Paudgalika )--This is a conclusion which is yet to be proved to the opponent. (2) 'Everything is nothing'. 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. hetvAbhAsA asiddha viruddhAnakAntikAkiJcitkarAH // 21 // 21. Hetvabhasa asiddhaviruddhanaikantikakiichitkarah. 21. Hetvabhasas are Asiddha, Viruddha, Anaikantika and Akiichitkara. Commentary Now the fallacies of Hetu are being described. Hetu has been defined in Aphorism 15 in Samuddesa III. The opposites of this are fallacies of Hetu'. These are of four kinds : Asiddha, Viruddha, Anaikantika and Akinchitkara. Siddhasena has laid down "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 rea 1. "sAdhyAvinAbhAvitvena nizcito heturityuktaM prAk / tadviparItAstu gratitet: 1" Prameya-kamala-martanda. For Personal & Private Use Only

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Pariksamukham son ( Hetvabhasa ) arises from non-conception, doubt or misconception about it ( the middle term ) "1. 66 Siddhasena lays down that there are only three (and not four as mentioned in Pariksamukham) varieties of Hetvabhasa: 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 )"2 Hemachandra also in his Framana-mimasa lays down that there are only three kinds of Hetvabhasa viz. Asiddha, Viruddha and Anaikantika". He rejects the view of those who maintain that there are two other forms of Hetvabhasa viz. Kalatita and Prakarana-sama. According to Hemachandra, Kalatita is included within the fallacy of Paksa and Prakarana-sama is an impossibility as none but a madman can use it. In arguments between sane men this is an impossibility1. 1. " anyathAnupapannatvaM hetorlakSaNamIritam / tadapratItisandeha viparyAsaistadAbhatA // " Nyayavatara 22. 167 2. " asiddhastvapratIto yo yo'nyathaivopapadyate / viruddho yo'nyathApyatra yukto'naikAntikaH sa tu ||" Nyayavatara 23. 8. "asiddhaviruddhAnaikAntikAstrayo hetvAbhAsAH // " Pramana-mimamsa II. 1. 16. 4. " traya iti saMkhyAntaravyavacchedArtham / tena kAlAtIta prakaraNasamayorvyavacchedaH / tatra kAlAtItasya pakSadoSeSvantarbhAvaH pratyakSAgamabAdhitadharminirdezAnantaraprayuktaH kAlAtyayApadiSTa iti hi tasya lakSaNam iti yathA'nuSNastejo'vayavI kRtakatvAd ghaTavaditi / prakaraNasamastu na sambhavatyeva nahyAsti sambhabo yathoktalakSaNo'numAne prayukte'dUSite vAnumAnAntarasya yattUdAharaNamanityaH zabdaH pakSasapakSayoranyataratvAditi tadatIvAsAmpratam / kohi caturaMgasabhAyAM bAdI pratibAdI caivaMvidhamasambaddhamanunmatto'bhidadhIta ?" Framana Mimamsa. Bhasya to Aphorism II. 1. 16, For Personal & Private Use Only

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168 The Sacred Books of the Jainas asatsattAnizcayo'siddhaH // 22 // 22. Asatsattanischayo'siddhah. 22. Asiddha is that whose existence is wanting in Paksa and which is not definitely established. Commentary Asiddha Hetvabhasa is of two kinds : Svarupasiddha and Sandigdhasiddha. These will be described in the aphorisms which follow. avidyamAnasattAkaH pariNAmI zabdazcAkSuSatvAt // 23 // 23. Avidyamanasattakah parinami sabda chaksusatvat. Fototerata 11 88 11 24. Svarupenasatvat. 23. "Sound is perishable because it can be seen by the eyes." This is an example of ) non-existence of itself. 24. Because it does not exist at all in its self. Commentary , Sound is heard by the ear and not seen by the eye. So in the Paksa 'Sound, Hetu in its real nature does not exist. So this is an example of Svarupasiddha Hetvabhasa where the falsehood is a matter of certainty. avidyamAna nizcayo mugdhabuddhiM prati, agniratra dhUmAt // 25 // 25. Avidyamananischayo mugdhabuddhim prati agniratra dhumat. tasya vASpAdibhAbena bhUtasaMghAte saMdehAt // 26 // 26. Tasya vaspadibhavena bhutasamghate sandehat. 25. When there is uncertainty, if one says to a man of inferior intellect Here is fire because there is smoke.' 26. He bas doubt owing to the existence of vapour etc. in the collection of many elements ( earth, water, etc. and he cannot definitely ascertain whether it it is smoke or vapour. ) For Personal & Private Use Only

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Pariksamukham 169 Commentary Sandigdhasiddha is described in these aphorisms. This fallacy arises where there is an uncertainty of the Hetu itself. For example, where there is no certainty whether what is seen is smoke or vapour, if one infers there is fire because there is smoke', the inference will not be sound as the very existence of the Hetu viz. smoke is involved in doubt. A person who is not thoroughly conversant with the major term ( Sadhya ) or the middle term ( Hetu or Sadhana ) will not be able to ascertain 'this is smoke' and 'this is vapour' So there is absence of certainty in these cases which is the criterion of the fallacy of Sandigdhasiddha. sAMravyaM prati pariNAmI zabdaH kRtakatvAt // 27 / / 27. Sankhyam prati parinami sabdah kritakatvat. HATSTATTA 11 86 11 28. Tenajnatatvat. 27. To (the follower of) the Sankhya (philosophy) : 'Sound is perishable, because it is caused ( by some one ). 28. Because he does not know ( or accept ) it. * Commentary In Sankhya philosophy, appearance and disappearance ( and not creation and destruction ) of things are accepted. So the inference 'Sound is perishable because it is created by a follower of the Sankhya philosophy is an example of Sandigdhasiddha because he does not accept creating of a sound as creation is unknown ( Ajnata ) to him. 1. cata descarregatura: kiferentes, seurat: 2791 01691fatida sifqgatal Halfhfheig RAFTI" Pramana-mimamsa. Bhasya on II. 1. 17. 2. "kuto'syAvidyamAnaniyatatetyAha / mugdhabuddherbASpAdibhAvena bhUtasaMghAte sNdehaat| na khalu sAdhyasAdhanayoravyutpannaprajJo dhUmAdirIdRzo bASpAdizcedRza iti faafia Faef: 1" Prameyakamala-martanda, P--22 For Personal & Private Use Only

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170 The Sacred Books of the Jainas Hemachandra has mentioned that Asiddha Hetvabliasa may be Svarupasiddha or Sandigdhasiddha. The first should not be held to arise from not having the quality of a Paksa ( minor term ) because the definition of a Hetu has no connection with the quality of a Paksa. This fallacy arises from the fact that it wants the essence of Hetu viz. that it cannot arise otherwise. Hemachandra quotes the following verse from Kumarila Bhatta :- . "To infer the son of a Brahmin, to be a Brahmin is not universally accepted as it depends on the quality of Paksa". (For the mother might be unchaste ).? Hemachandra has mentioned three subdivisions of Asiddha Hetvabhasa viz Asiddha regarding Vadi, that regarding Prativadi and that regarding both. The illustration of the first of these is the same as given in Aphorism 27 of this Samuddesa of Pariksamukham. Some Jain logicians have laid down that there are other varieties of Asiddha Hetvabhasa viz. Visesyasiddha, Visesana ____ 1. "nAsannanizcitasatvo vAnyathAnupapanna iti satvasyAsiddhau sandehe vaa'siddhH|" Pramana-mimamsa. II. 1. 17. 2. "apakSadharmatvAdayamasiddha iti na mantavyamityAha nAnyathAnupapanna iti, anyathAnupapattirUpahetulakSaNavirahAt ayamasiddho nApakSadharmatvAt / nahi pakSadharmatvaM hetolakSaNaM tadabhAve'pyanyathAnupapattibalAddhetutvopapatterityuktaprAyam / bhaTTo'pyAha pitrozca brAhmaNatvena putrabrAhmaNatAnumA / sarvalokaprasiddhA na pakSadharmamapekSate // " Pramana-mimamsa II. 1. 17. 3. "vAdiprativAdayubhayabhedAJcaitabhedaH // " ____Pramana-mimamsa II. 1. 18. 4. "tatra vAdayasiddho yathA pariNAmI zabda utpattimattvAt ayaM sAMravyasya svyNvaadino'siddhH| tanmate utpattimattvasyAnabhyupetatvAt nAsadutpadyate nApi sadvinazyatyutpAdavinAzayorAvirbhAvatirobhAvarUpatvAditi tatsiddhAntAcca / " Pramanamimamsa. II. 1. 18. For Personal & Private Use Only

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171 siddha, Bhagasiddha, Asrayasiddha, Asraiyakadesasiddha, Vyarthavisesyasiddha, Vyarthavisesanasiddha, Sandigdhavisesyasiddha and Sandigdha-visesanasiddha1. Hemachandra says that all these are included within Vadyasiddha, Prativadyasiddha and Ubhayasiddha as defined by him3. In Prameyakamala-martanda also it is mentioned "Others accept varieties of Asiddha viz. Visesyasiddha etc. These are mere varieties of Asiddha Hetvabhasa (as defined in Pariksamukham) because they bear the criterion of non-existence of itself. So these are not separate varieties, for there is no separate characteristics of these". Pariksamukham viparIta nizcitAvinAbhAvo viruddho'pariNAmI zabdaH kRtakatvAt // 29 // 29. Viparitanischitavinabhavo viruddhoparinami sabdah kritakatvat. 1. " tatra vizeSyAsiddhAdaya udAhriyante / vizeSyAsiddho yathA'nityaH zabdaH sAmAnyavatve sati cAkSuSatvAt / vizeSaNAsiddho yathA'nityaH zabdazcAkSuSatve sati sAmAnyavizeSavatvAt / bhAgAsiddho yathAnityaH zabdaH prayatnAnantarIyakatvAt / AzrayAsiddho yathAsti pradhAnaM vizvapariNAmitvAt / AzrayaikadezAsiddho yathA nityA: pradhAnapuruSezvarAH akRtakatvAt / vyarthavizeSyAsiddho yathA nityaH zabdaH kRtakatve sati sAmAnyavatvAt / saMdigdhavizeSyAsiddho yathA adyApi rAgAdiyuktaH kapila: puruSatve satyadyApyanutpannatatvajJAnatvAt / saMdigadhavizeSaNAsiddho yathA adyApi rAgAdiyuktaH kapilaH sarvadA tatvajJAnarahitatve sati puruSatvAt / " Pramana-mimamsa. Bhasya to II. 1. 19. 2. " ete asiddhabhedA yadAnyataravAdyasiddhatvena prativAdadyasiddhA vA bhavanti, yadobhayavAdadyasiddhatvena bhavanti / " Ibid. 3. "ye ca vizeSyAsiddhAdayo'siddhaprakArAH parairiSTAste'satsattAkatvalakSaNAsiddha-prakArAnnArthAntaraM, tallakSaNabhedAbhAvAt / " vivakSyante tadA vAdayasiddhAH vivakSyante tadobhayasiddhA Prameyakamala-martanda. For Personal & Private Use Only

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172 The Sacred Books of the Jainas. 29. Viruddha (Hetvabhasa ) is concomitance with the opposite of the major term e. g. sound is not perishable because it is caused. Commentary In this aphorism, Viruddha Hetvabhasa is defined and illustrated. Where the universal concomitance ( Avinabhava or Vyapti ) is ascertained with the opposite of the major term, we get the fallacy of Viruddha Hetvabhasa. In this case the inseparable connection ( Vyapti ) of the middle term is not with the major term but with its antithesis. The example given is "Sound is eternal because it is an effect". Now there is universal connection of an effect with perishability, but if we try to establish its opposite by the example given above, we get fallacy of Viruddha Hetvabhasa. Dr. S. C. Vidyabhusana in his notes on Nyayavatara gives another example : "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". Hemachandra defines Viruddha as that whose concomitance is the opposite or which is derived otherwise'. Some hold the view that there are eight kinds of Viruddha, but in Prameya-kamala-martanda it is' mentioned that all of these come under the definition here given? Hemachandra also is of the same view3. 1. "faqatalaanishaziatqueghiat faria: Il" Pramana-mimamsa II. 1. 20. 2. "ye cASTau viruddhabhedA pariSTAste'pyetallakSaNalakSitatvAvizeSato'traivAntasfarar " Prameyakamala-martanda. 3. "pata Spirit farasi Giganeasfa fizetat " Pramanamimamsi Bhasya on II. 1. 20. These eight varieties of Viruddha are described as follows by Hemchandra. There are four varieties where Sapaksa exists and there are four varieties when Sapaksa For Personal & Private Use Only

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Pariksamukham vipakSe'pyaviruddhavRttiranaikAntikaH // 30 // 30. Vipaksepyaviruddhavrittiranaikantikah 30. In Anaikantika ( Hetvabhasa ), ( Hetu ) resides also in Vipaksa (in addition to being in Paksa and Sapaksa). 173 nizcitavRttiranityaH zabdaH prameyatvAd ghaTavat // 31 // 31. Nischitavrittiranityah sabdah prameyatvad ghatavat. 31. Where it is certain that (Hetu ) is in ( Vipaksa ) ( we have the fallacy of Nischita vipaksa vritti Hetvabhasa ), eg. "Sound is perishable because it is knowable like a pitcher. AkAze nitye'pyasya nizcayAt // 32 // 32. Akase nityepyasya nischayat. 32. Because it ( the quality of knowability ) is ascertained in things like Akasa which are imperishable. zaMkitavRttistu nAsti sarvajJo vaktRtvAt // 33 // 33. Sankitavrittistu nasti sarvajno vaktritvat. does not exist. : "sati sapakSe catvAro bhedAH / ( 1 ) pakSavipakSavyApako, yathA nityaH zabdaH kAryatvAt / (:) pakSavyApako vipakSaikadezavRttiH, yathA nityaH zabdaH sAmAnyavatve satyasmadAdivAhyendriyagrAhyatvAt / (3) pakSaikadezavRttirvipakSavyApako, yathA anityA pRthivI kRtakatvAt / (1) pakSavipakSaikadezavRttiH, yathA nityaH zabdaH prayatnAnantarIyakatvAt / asati sapakSe catvAro viruddhA: / ( 5 ) pakSavipakSavyApako, yathA AkAzavizeSaguNaH zabdaH prameyatvAt / ( 6 ) pakSavyApako vipakSaikadezaSRttiH, yathA AkAzavizeSaguNaH zabdo vAhyendriyagrAhyatvAt / ( 7 ) pakSaikadezavRttirvipakSavyApako, yathA AkAzavizeSaguNaH zabdo'padAtmakatvAt / ( 8 ) pakSavipakSaikadezavRttiH, yathA AkAzavizeSaguNaH zabdaH prayatnAnantarIyakatvAt / eSu ca caturSu viruddhatA pakSaikadezavRttiSu caturSu punarasiddhatA viruddhatA ca ityubhayasamAvezaH / " Ibid. For Personal & Private Use Only

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174 The Sacred Books of the Jainas . 33. Where the matter is involved in doubt ( we have the fallacy of sankita vipaksa vritti e. g. an omniscient being does not exist for he can speak. pareata ancatfattata 11 3811 34. Sarvajnatvena vaktritvavirodhat. 34. Because there is no opposition of being able to speak with omniscience. Commentary * When Hetu is found in Paksa, Sapaksa and Vipaksa we have the fallacy of Anaikantika Hetvabhasa. "The effect of the presence of the Hetu in Vipaksa is to rob the conclusion of that logical validity which Anumana ( inference ) directly aims at". "Anaikantika Hetvabhasa is of two kinds (1) the Nischita Vipaksa vritti where it is certain that the Hetu resides in the Vipaksa and (2) the Bankita Vipaksa vritti where the matter is involved in doubt."1 The following are illustrations : (1) "Sound is perishable because it is knowledge". This is an instance of the Nischita Vipaksa Vritti type, because it is certain that the quality of knowability resides not only in perishable things, but also in those that are imperishable e. g. space, souls and the like. (2) Watches are fragile because they are manufactured with machinery. This is an instance of the Sankita Vipaksa Vritti. The fallacy in this case lies in the fact that it is not certain whether the quality of being manufactured with machinery does or does not reside in things which are not fragile i. e. the Vipaksa.? ke. 1. The Science of Thought by C. R. Jain Page 55. 2. The Science of Thought by C. R. Jain Pages 55-56. For Personal & Private Use Only

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Pariksamukham 175 Dr. Vidyabhusana in his note on Verse 23 of Nyayavatara already quoted says: "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 may equally argue : 'all things are eternal, because they are existent'.' This example corresponds to the Sankita Vipaksa Vritti variety of Anaikantika Hetvabhasa mentioned above. The first variety is not described in Nyayavatara. Hemachandra defines and illustrates both the varieties and uses the same examples as given in Pariksamukham. He mentions that some logicians accept other varieties of Anaikantika Hetvabhasa but it is not necessary to accept these as all of these are included in the definition of the two varieties Nischita Vipaksa Vritti and Sankita Vipaksa Vritti varieties." 1. Nyayavatara by S. C. Vidyabhusana Page 21. 2. "niyamasyAsiddhau saMdehe vA'nyathApyupapadyamAno'naikAntikaH / " ____Pramanamimamsa II. 1. 21. __"niyamo'vinAbhAvastasyAsiddhAvanaikAntiko yathA'nityaH zabdaH prameyatvAt prameyatvaM nityepyAkAzAdAvastIti / saMdehe yathA sarvajJaH kazcidrAgAdimAn vA vaktatvAta svabhAvaviprakRSTAbhyAM hi sarvajJatvavItarAgatvAbhyAM hi na vaktRtvasya virodhaH siddhaH, na ca rAgAdikAryam vacanamiti saMdigdho'nvayaH / " Bhasyu to Ibid. ___8. "ye cAnye'nyairanaikAntikabhedA udAhRtAste uktalakSaNa evAntarbhavanti / (1) pakSatrayavyApakaH, yathAnityaH zabdaH prameyatvAt / (2) pakSasapakSavyApako vipakSakadezavRttiH, yathA gaurayaM viSANitvAt / (3) pakSavipakSavyApakaH sapakSakadezavRttiH yathA nAyaM gauraviSANitvAt / (4) pakSavyApakaH sapakSavipakSakadezavRttiH, yathAnityaH zabdaH prtyksstvaat| (5) pa.kadezavRttiH sapakSavipakSavyApako, yathA na dravyANyAkAza kAladigAtmamanAMsi kSaNikavizeSaguNarahitatvAt / (6) pakSavipakSaikadezavRttiH sapakSavipakSavyApakaH, yathA na dravyApyAkAzakAladigAtmamanAMsi kSaNikavizeSaguNarahitatvAta / For Personal & Private Use Only

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176 The Sacred Books of the Jainas siddhe pratyakSatvAdivAdhite ca sAdhye heturakiMcitkaraH // 35 // ____ 35. Siddhe pratyaksatvadivadhite cha sadhye heturakinchitkarah. siddhaH zrAvaNaH zabdaH zabdatvAt // 36 // 36. Siddhah Sravanah sabdah sabdatvat. kiMcidakaraNAt // 37 // 37. Kinchidakaranat. yathA'nuSNo'gnidravyatvAdityAdau kiMcit kartu mazakyatvAt // 38 // 38. Yathanusso'gnirdravyatvadityadau kinchit karttumasakyatvat. lakSaNa evAsau doSo vyutpannaprayogasya pakSadoSeNaiva duSTatvAt // 39 // 39. Laksana evasau doso vyutpannaprayogasya paksadosenaiva dustatvat. 35. Akinchitkara ( Hetvabhasa ) consists of (use of ) Hetu ( middle term ) in connection with a Sadhya ( major term ) which had already been established and which is opposed by Pratyaksa etc. ___36. Capability of being heard by the ear' is established regarding sound, as it is sound. ___37. Because ( Hetu) does not do anything ( in such a case ). 38. As for example, fire is cold as this a thing. In such cases ( Hetu ) cannot do anything. 39. This fault arises only in definition. For in use by those conversant with reasoning, the fault is proved by fault of Paksa ( minor term ). (7) pakSavipakSaikadezavRttiH sapakSavyApI, yathA na dravyANi dikkAlamanAMsyamUrttatvAt / (8) sapakSapakSakadezavRttirvipakSavyApI, yathA dravyANi dikkAlamanAMsyamUrttatvAt / (9) pakSatrayaikadezavRttiryathA anityA pRthivI pratyakSatvAt // " Ibid. For Personal & Private Use Only

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Pariksamukham 177 Commentary Akinchitkara Hetvabhasa is here defined. Really speaking, this is not a separate variety as this is included in the fallacy of Paksabhasa as already defined being opposed to Pratyaksa, Anumana, Agama, Loka-vachana and Sva-vachana ( Aphorism 15 ). This fault is included in those varieties of fallacies. If you say, that it is redundant to lay down a separate definition of Akinchitkara Hetvabhasa, we reply ( by Aphorism 39 ) that this fallacy is described only for the understanding of students in a treatise dealing with definitions though this is not used at the time of discussion by logicians'. As this is not really a different variety, it is not mentioned in works such as Nyayavatara, Pramana-mimamsa etc. Two examples of Akinchitkara Hetvabhasa are given in Pariksamukham. The first is : "Sound is capable being heard by the ear, because it is a sound". Here the capability of being heard is established by itself. So it is useless to establish this by employing a Hetu. So this is an example of Akinchitkara Hetvabhasa where Sadhya ( Major term ) is Siddha (already established). The second example is "Fire is cold as this is a thing". Here coldness of fire is opposed to Pratyaksa. So employment of such a reasoning cannot produce any result in such cases. This is an example of Akinchitkara Hetvabhasa where Sadhya is opposed by Pratyaksa' __ 1. "nanu prasiddhaH pratyakSAnumAnAgamalokasvavacanaizca vAdhitaH pakSAbhAsaH prtipaaditH| tadoSenaiva cAsya duSTatvAt / pRthagakiMcitkarAbhidhAnamanarthakamityAzaGkaya 'lakSaNa evaM' ityAdinA pratividhatte / lakSaNe lakSyavyutpAdanazAstre evAsAvakiMcitkaratvalakSaNo doSo vineyavyutpattyartha vyutpAdyate / na tu vyutpannAnAM pryogkaale| kuta etaFESTE 1949 9712 92 tara gerata 1" Prameyakamala-martanda 2. "siddhe nirNIte pramANAntarAt sAdhye pratyakSAdibAdhite ca heturna kiMcit karotItyakiMcit karo'narthako yathA zrAvaNaH zabdaH zabdatvAt / naha yasau svasAdhya sAdhayati tasyAdhyakSAdeva prsiddheH| nApi sAdhyAntaraM tatrAvRtterityata Aha 'kiMcida P-23 For Personal & Private Use Only

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178 The Sacred Books of the Jainas: "Akinchitkara Hetvabhasa is the fallacy of redundancy. This is also of two kinds. (a) The Siddhasadhana which means the establishing of that which has already been proved by some other kind of Pramana. Illustration : Sound is heard by the ear, because it is sound. (b) The Vadhita visaya which relates to a proposition inconsistent with Pratyaksa (direct observation or jnana ), logical inference, scriptural text or its own sense. Illustrations : (i) Fire is not endowed with warmth, because it is a substance (inconsistent with Pratyaksa). (ii) Sound is unchanging, because it is not an effect ( inconsistent with Anumana ). (iii) Dharma (virtue or righteousness ) is the cause of pain, because it resides in man ( inconsistent with scripture according to which Dharma is the cause of happiness ). (iv) Z is the son of a barren woman because she has never conceived (inconsistent with the proposition itself)".? dRSTAntAbhAsA anvaye'siddhasAdhyasAdhanobhayAH // 40 // 40. Dristantabhasa anyaye'siddhasadhyasadhanobhaya). apauruSeyaH zabdo'mUrttatvAdindrayasukhaparamANughaTavat // 41 // 41. Apauruseyah Sabdo'murttatvadindriyasukhaparamanu: ghatavat. viparItAnvayazca yadapauruSeyaM tadamUrtam // 42 // 42. Viparitanvayascha yadapauruseyam tadamurttam. vidyudAdinAtiprasaMgAt // 43 // 43. Vidyudadinatiprasangat. karaNAt' pratyakSAdivAdhite ca sAdhye'kiMcitkaro'sau anuSNognidravyatvAt ityAdau TATT I gatsinfosfaa #Traficure fafaq 4a3ficata 1" Prameyakamala-martanda. 1, The Science of Thought by C. R. Jain Pages 56-57 For Personal & Private Use Only

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Pariksamukham 179 40. Fallacies of Dristanta (illustration) in Anvaya consists of non-establishment of Sadhya, Sadhana or both of them. 41. Sound is unproduced by man because it has no form like sensual pleasure, atom or pitcher. 42. Viparitanvaya also: "That which is unproduced by man has no form". 43. Because this will be applied in lightening etc. safata facaqsufaten: qrarfoafzuguratatea ||88||| 44. Vyatireke siddha-tadvyatirekah paramanvindriyasukhakasavat. viparItavyatirekazca yannAmUrttatvaM tannApauruSeyam // 45 // 45. Viparita-vyatirekascha yannamurttatvam tannapauru seyam. 44. In Vyatireka, Siddha and the Vyatirekas of the same, like atom, sensual pleasure and Akasa. 45. Viparita Vyatireka: The quality of not being without form, is not unproduced by man. Commentary "Dristantabhasa (fallacy of illustration) occurs when a Dristanta is not an appropriate illustration. This is of two kinds : (i) Sadharmya or Anvaya Dristantabhasa and (ii) Vaidharmya or Vyatireka Dristantabhasa. The Sadharmya fallacy arises when a negative illustration is given in place of an affirmative one. Illustration: There is no Sarvajna (omniscient being) because he is not apprehended by the senses, like a jar. [The illustration should have been of some thing not perceivable with the senses ]. The Vaidharmya is the opposite of Sadharmya. Illustration: Kapila is omniscient, because he is beset with desires like the Arhanta (Tirthankara). [Here the comparison should have For Personal & Private Use Only

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180 The Sacred Books of the Jainas been with some one who became omniscient without giving up his desires, not with the Arhanta who is absolutely desireless ]. . Every illustration has reference to either the Sadhya, or Sadhana or both. This gives us three forms of the Anvaya and three of the Vyatireka Dristantabhasa. Illustrations : (i) Sound is Apauruseya (unproduced by man ) because it is devoid of sensible qualities ; whatever is devoid of sensible qualities is Apauruseya, like (a) sensual pleasure (6) an atom or (c) a jar. [ Here (a) is an instance of the wrong illustration of the Sadhya ( because sensual pleasure is the opposite of Apauruseya ) (b) of the Sadhana (an atom is not devoid of sensible qualities ) and (c) of both, the Sadhya and Sadhana ( for a jar is neither Apauruseya nor devoid of sensible qualities ). These are instances of the Anvaya Dristantabhasa. (ii) Sound is Apauruseya because it is Amurttika ( devoid of sensible qualities ); whatever is not Apauruseya is not Amurttika as (a) an atom (b) sense-gratification or (c) space. [ This is a three-fold illustration of the Vyatireka Dristantabhasa. The atom, being Apauruseya does not furnish an instance of the not Apauruseya quality ; sense-gratification is not not-Amurttika, and space is neither not-Apauruseya nor not-Amurttika ). Anvaya Dristantabhasa also occurs where the order of the Sadhya and Sadhana is reversed in the exemplification of Hetu. Illustration : There is fire in this hill. Because there is smoke on it. Whereever there is fire there is smoke ( Anvaya Dristantabhasa ). [The true form of the Anvaya exemplification here should be "Whereever there is smoke there is fire" 1. Similarly, Vyatireka Dristantabhasa also occurs when the Sadhya and Sadhana replace each other in Vyatireka exemplification. Illustration : This hill is full of smoke. Because it is full of fire. Whatever is not full of smoke is also not full of fire. For Personal & Private Use Only

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Pariksamukham 181 [The fallacy is obvious, for there may be fire without smoke ]'. Siddhasena has defined Dristantabhasa as follows: "Logicians have declared that fallacies of the example (Dristantabhasa) in the homogeneous form, arise here from an imperfect middle term or from a defect in the major term etc. 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". In the commentary to Nyayavatara the varieties of Sadharmya and Vaidharmya Dristantabhasa are thus described : "Fallacies of the homogeneous example (Sadharmya Dristantabhasa) arise from a defect in the major term ( Sadhya) or middle term (Hetu) or both, or from doubt about them, thus: (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. 2. 1. The Science of Thought Pages 57-58 " sAdhamryeNAtra dRSTAntadoSA nyAyavidIritAH / apalakSaNa hetUtthAH sAdhyAdivikalAdayaH // audona zezain zanefaciften: | sAdhyasAdhanayugmAnAmanivRttezca saMzayAt // " Nyayavatara. 24, 25. Translated by S. C. Vidyabhusana. Pages, 21 and 23. For Personal & Private Use Only

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182 The Sacred Books of the Jainas (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 a 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 ). 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 whether the man in the street is full of passions and not omniscient.1 1. "tatra sAdhyavikalo yathA, bhrAntamanumAnaM pramANatvAt pratyakSavat , pratyakSasya bhrAntatAvikalatvAt / sAdhanavikalo yathA jAgratsaMvedanaM bhrAntaM pramANatvAt svapnasaMvedanavat , svapnasaMvedanasya pramANatAvyakalyAt / ubhayavikalo yathA, nAsti sarvajJaH pratyakSAdyanupalabdhatvAta ghaTavat , ghaTasya satvAt pratyakSAdibhirupalabdhatvAcca / saMdigdhasAdhyadharmo yathA, vItarAgo'yaM maraNadharmatvAt rathyApuruSavat , rathyApuruSe vItarAgasya saMdigdhatvAt / saMdigdhasAdhanadharmo yathA, maraNadharmo'yaM puruSo rAgAdimatvAt , rathyApuruSavat draSTavyaH, puruSe rAgAdimatvasya saMdigdhatvAt vItarAgasyApi tathA saMbhavAt / saMdigdhobhayadharmo yathA asarvajJo'yaM rAgAdimatvAt rathyApuruSavat iti rathyApuruSe pradarzitanyAyena ubhayasyApi saMdigdhatvAt / " Nyayavatara-vivriti. Translation by Dr. S. C. Vidyabhusana. For Personal & Private Use Only

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Pariksamukham 183 The fallacy of the heterogeneous example ( Vaidharmya Dristantabhasa ) 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 ). 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 non-propounder 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 untrustworthy is not full of passions, as Buddha ( heterogeneous example ) Here the example involves doubt as to the validity of the middle For Personal & Private Use Only

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184 The Sacred Books of the Jainas 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 own 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".1 . 1. "tadanena SaD dRSTAntAbhAsAH suucitaaH| tad yathA sAdhyAvyatirekI (1) sAdhanAvyatirekI (2) sAdhyasAdhanAvyatirekI (3) tathA saMdigdhasAdhyAvyatirekaH (4) saMdigdhasAdhanavyatirekaH (5) saMdigdhasAdhyasAdhanavyatirekazca (6) / tatra sAdhyAvyatirekI yathA, bhrAntamanumAnaM pramANatvAt , ityatra vaidharmyadRSTAnto yat punaHbhrAntaM na bhavati na tat pramANaM tad yathA svpnjnyaanmiti| svapnajJAnAt bhrAntatAnivRtteH sAdhyAvyatirekitvam / sAdhanAvyatirekI yathA, pratyakSaM nirvikalpakaM pramANatvAt / atra vaidharmyadRSTAnto, yat punaH savikalpakaM na tat pramANaM tad yathAnumAnamanupramANatAnivRtteH sAdhanAvyatirekitvam / ubhayAvyatirekI yathA, nityAnityaH zabdaH satvAt ityatra vaidharmyadRSTAnto yaH punarna nityAnityaH sa na san tad yathA ghaTaH ghaTAdubhayasyApi avyAvRtterubhayAvyatirekitvam / tathA saMdigdhasAdhyavyatirekaH, asarvajJA anAptA vA kapilAdayaH AryasatyacatuSTayApratipAdakatvAt / atraM vaidhAdRSTAntaH yaH punaH sarvajJa Apto vA asau AryasatyacatuSTayaM pratyapIpadat tad yathA zauddhodaniriti / ayaM ca sAdhyavyatirekI vA AryasatyacatuSTayasya duHkhasamudayamArganirodhalakSaNasya pramANavAdhitatvena tadubhASakasya asarvajJatAnAptatopapattaH |...tsmaat zauddhodaneH sakAzAt asarvajJatAnAptatAlakSaNasya sAdhyasya vyAvRttiH sandigdheti sandigdhasAdhyavyatirekitvam / sandigdhasAdhanavyatireko yathA, anAdeyavAkyaH kazcidU vivakSitaH puruSo rAgAdimatvAdityatra vaidharmyadRSTAnto yaH punaH AdeyavAkyo na sa rAgAdimAna tayathA sugata iti / .... sugatAt rAgAdimatvavyAvRttisaMzayAt saMdigdhasAdhanavyatirekitvam / saMdigdhasAdhyasAdhanavyatireko yathA, vItarAgAH kapilAdayaH karuNAspadeSu api akaruNAparItacittatayA dattanijamAMsazakalatvAt / atra vaidharmyadRSTAnto ye punarvItarAgAste karuNAparItacittatayA dattanijamAMsazakalAH tad yathA bodhisatvA ityatra sAdhanasAdhyadharmayorbodhisatvebhyo For Personal & Private Use Only

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Pariksamukham 185 Hemachandra in his Pramana-mimansa lays down that there are eight varieties of Dristantabhasa according to Sadharmya and Vaidharmya'. First, he defines and exemplifies the three varieties of Sadharmya Dristantabhasa as given in the Pariksamukham viz. Sadhya-vikala, Sadhana-vikala and Sadhyasadhanovaya-vikala". Then he defines and illustrates the three varieties of Vaidharmya-Dristantabhasa viz. Sadhya-vyatireki, Sadhanavyatireki and Ubhaya-vyatireki". Then he mentions the three varieties Sandigdha Sadhyanvaya, Sandigdha Sadhananvaya and Sandigdha Ubhayanvaya and the three varieties Sandigdha Sadhya Vyatireka, Sandigdha Sadhana Vyatireka and Sandigdha Ubhaya Vyatireka". Besides these he mentions two varieties Viparitanvaya and Viparita Vyatireka and two varieties Apradarsita Anvaya and Apradarsita Vyatireka". These last four varieties are not accepted by all. vyAvRttiH sandigdhA tataH pratipAditapramANavaikalyAt na jJAyate kiM te rAgAdimantaH uta vItarAgAstathAnukampyeSu kiM svapizitakhaNDAni dattavanto neti vA ataH sandigdhasAdhyaErau faracafafar 1" Nyayavatara-vivriti. 1. "At traztagraet terra HTAT: 11" Pramana-mimamsa. II. 1. 22. ___2. "amUrttatvena nitye zabde sAdhye karmaparamANughaTAH sAdhyasAdhanobhayafaract: Il?. Ibid. II. 1. 23. 3. Mari TTATEA ferram: Arbagyou fatfatur: it? Ibid II, 1. 24. 4. "vacanAdrAge rAgAnmaraNadharmatvakiMcijjJatvayoH sandigdhasAdhyAdUyanvayaaufarhat Tema4164: 11" Ibid II. 1. 15. .5. "Fauztarragoufeest ll" Ibid II. 1. 26. fafaragoufardant ll" Ibid II. 1. 27. The eight varieties of Sadharmya Dristantabhasa are thus summed up by Hemachandra : P-24 For Personal & Private Use Only

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The Sacred Books of the Jainas For example, the author of the Nyayavatara-vivriti refutes the view that there are three other varieties of Sadharmya Dristantabhasa viz. Ananvaya, Apradarsitanvaya and Viparitanvaya and three other varieties of Vaidharmya Dristantabhasa viz. Avyatireki, Apradarsita-vyatireka and Viparita-vyatireka. 186 "Some unnecessarily lay down three other kinds of fallacy of the homogeneous example (Sadharmya Dristantabhasa) viz. (1) Un-connected (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, "sAdhyavikalaH sAdhanavikalaH ubhayavikalaH sandigdhasAdhyAnvayaH sandigdhasAvanAnvayaH, sandigdhobhayAnvayaH viparItAnvayaH apradarzitAnvayaH cetyaSTau sAdharmya - dRSTAntAbhAsAH / " The eight varieties of Vaidharmya Dristantabhasa are mentioned by Hemachandra as follows: "sAdhyAvyAvRttasAdhanAvyAvRttobhayavyAvRttAH sandigdhasAdhyavyAvRttisandigdhasAdhana vyAvRttisandigdhobhayavyAvRttayo viparItavyatireko'pradarzitavyatirekazcetyaSTAveva vaidharmya - zgitalman Haffa " For Personal & Private Use Only

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187 Pariksamukham ( middle term ). Here if the inseparable connection ( Vyapti ) is shown, thus 'whatever is non-eternal is adventitious as a jar' instead of thus : 'Whatever is adventitions, is non-eternal as a jar' the example would involve the fallacy of contrary connection"l. "Some unnecessarily lay down three other kinds of fallacy of the heterogeneous example ( Vaidharmya Dristantabhasa ) viz. (1) Unseparated ( Avyatireki ): This person is not devoid of passions ( major term ) because he is a speaker ( 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 . 1. "nanu ca parairanyadapi dRSTAntAbhAsatrayamuktaM tad yathA ananvayo'pradarzitAnvayo viparItAnvayazca / tatra ananvayo yathA, rAgAdimAn vivakSitaH puruSo vaktRtvAd iSTapuruSavat iti / yadyapi kilaSTapuruSe rAgAdimatvaM vaktRtvaM ca sAdhyasAdhanadharmoM dRSTau tathApi yo yo vaktA so so rAgAdimAniti vyAptyasiddherananvayo'yaM dRssttaantH| tathApradarzitAnvayo yathA, anityaH zabdaH kRtakatvAt ghaTavaditi / atra yadyapi vAstavo'nvayo'sti tathApi vAdinA vacanena na prakAzita iti apradarzitAnvayo dRSTAntaH / viparItAnvayo yathA, anityaH zabdaH kRtakatvAt / hetumabhidhAya yadanityaM tat kRtakaM ghaTavaditi viparItavyAptidarzanAt viparItAnvayaH // " Nyayavatara-vivriti. For Personal & Private Use Only

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188 The Sacred Books of the Jainas 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'1. Hemachandra agrees that Ananvaya and Avyatireki might be excluded from varieties of Dristantabhasa". bAlaprayogAbhAsaH paMcAvayaveSu kiyadhInatA // 46 // . 46. Balaprayogabhasah panchavayavesu kiyaddhinata. agnimAnayaM dezo dhUmavatvAt yaditthaM taditthaM yathA mahAnasaH // 47 // 47. Agnimanayam deso dhamavatvat yadittham tadittham yatha mahanasah 1. "paraiH pare'pi dRSTAntAbhAsAstrayo vimRzyabhASitayA drshitaastdythaa'vytireko'prdrshitvytireko'vipriitvytirekshc| te asmAbhiH ayuktatvAttu drshyitvyaaH| tathA hi avyatirekastairdarzito yathA, avItarAgaH kazcid vivakSitaH puruSo vaktRtvAdityatra vaidhaya'dRSTAnto yaH punaH vItarAgo na sa vaktA yathopalakhaNDa iti / yadyapi kilopalakhaNDAt ubhayaM vyAvRttaM tathApi vyAptyA vyatirekAsiddheH avyatirekitvamiti / tathAhi apradarzitavyatirekastairukto yathA, anityaH zabdaH kRtakatvAt AkAzavadityatra vidyamAno'pi vyatireko vAdinA vacanena ubhAvita iti dusstttaa| viparItavyatirekaH punarabhihito yathA, anityaH zabdaH kRtakatvAt , ityatra vaidharmyadRSTAnto yadakRtakaM tannityaM bhavati yathAkAzamiti ityatra viparyastavyatirekapradarzanAta fantaoufallacan, " Nyayavatara-vivriti. 2. "nanu ananvayAvyatirekAvapi kaizcidRSTAntAbhAsAbuktau, yathA rAgAdimAnayaM vacanAt atra sAdharmyadRSTAnte Atmani rAgavacanayoH satyapi sAhitye vaidhahdRSTAnte copalakhaNDe satyAmapi saha nivRttau pratibandhAbhAvenAnvayavyatirekayorabhAva ityananvayAvyatirekau tau kasmAdiha noktau| ucyate, tAbhyAM pUrve na bhiyanta iti sAdharmyavaidhAbhyAM pratyekamaSTAveva dRSTAntAbhAsA bhavanti yadAhuH liMgasyAnanvayA aSTAvaSTAvavyatirekiNaH / nAnyathAnupapannatvaM kathaMcit khyaapyntymii||" Bhasya to Aphorism II. 1. 27 in Pramana-mimamsa. For Personal & Private Use Only

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Pariksamukham dhUmavAMzcAyamiti vA // 48 // 48. Dhumavanschayamiti va. tasmAdagnimAn dhUmavAMzcAyaM // 49 // 49. Tasmadagniman dhumavanschayan. spaSTatayA prakRta- pratipatterayogAt // 50 // 50. Spastataya prakrita-pratipatterayogat. 46. The fallacy of Bala-prayoga consists of absence of one of the five limbs (of syllogism). 47. This place is full of fire as it is full of smoke. Where there is smoke there is fire. As for example, a kitchen. 48. Or, this is full of smoke. 49. So it is full of fire and it is full of smoke. 189 50. As clear understanding of the real thing is not established from it. Commentary In Chapter III, the five limbs of syllogism have been described. These are as follows: 1. This hill is full of fire (Pratijna ). 2. Because it is full of smoke (Hetu ). 3. Whatever is full of smoke is also full of fire, as a kitchen (Udaharana). 4. So is this hill full of smoke (Upanaya). 5. Therefore, this hill is full of fire (Nigamana). It has been mentioned in that Chapter, that only the first two are really necessary for inference, the last three being only used to convince children. Fallacy in using syllogism to convince children arises if we do not mention all the five limbs of syllogism; e. g. if we mention For Personal & Private Use Only

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190 The Sacred Books of the Jainas . only the first three or the first four of these limbs. This fallacy also arises if we mention these in a wrong order i. e. if Nigamana be mentioned before Upanaya for this debars a clear understanding of the real thing. rAgadveSamohAkrAntapuruSavacanAjjAtamAgamAbhAsam // 51 // 51. Ragadvesamohakrantapurusavachanajjatamagamabhasam. yathA nadyAstIre modakarAzayaH santi dhAvadhvaM mANavakAH // 2 // 52. Yatha nadyastire modakarasayah santi dhavadhyam manavakah. aMgulyagre hastiyUthazatamAsta iti ca // 53 // 53. Angulyagre hastiyuthasatamasta iti cha. faziaigta 11 G8 11 54. Visamvadat. 51. Fallacy of Agama arises from words of a person seized by attachment, hatred, mistake etc. 52. As for example, Run boys. There are a large quantity of sweetmeats on the river-bank. 53. Or, one hundred elephants are standing on the tip of the finger. 54. Because ( these ) want ( the element of Pramana ) viz. true knowledge. Commentary Agama has been defined in Aphorism 99, Samuddesa III as the knowledge of objects got from words of reliable person etc. ( viz. scripture ). Now, the words of persons who are not reliable and who may be actuated to deceive people are examples of Agamabhasa. If one utters a falsehood urging that there are sweetmeats on the banks of a river and urges boys to run to the river side, this will be an example of fallacy of Agama. Further, if one For Personal & Private Use Only

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Pariksamukham says what is impossible viz. one hundred elephants are standing on the tip of a finger, it will also be Agamabhasa. Jain logicians also say that when true scripture is mis-quoted to support a false proposition, we have an example of Agamabhasa. 191 pratyakSamevaikaM pramANamityAdi saMkhyAbhAsam // 55 // 55. Pratyaksamevaikam pramanamityadi sankhyabhasam. lokAyatikasya pratyakSataH paralokAdiniSedhasya parabuddhadhAdezvAsiddheratadviSayatvAt // 56 // 56. Laukayatikasya pratyaksatah paralokadinisedhasya paravudhyadeschasiddheratadvisayatvat. saugata sAMkhyayogaprAbhAkara- jaiminIyAnAM gamopamAnArthApattyabhAvairekaikA dhikairvyAptivat // 57 // 57. Saugata-sankhya-yauga-prabhakara-jaiminiyanam__pratyaksanumanagamopamanarthapattyabhavairekaikadhikairvyaptivat. anumAnAdestadaviSayatve pramANAntaratvam // 58 // 58. Anumanadestadvisayatve pramanantaratvam. tarkasyaiva vyAptigocaratve pramANAntaratvam apramANasyAvyavasthApakatvAt // 59 // 59. Tarkasyeva vyaptigocharatve pramanantaratvam apra manasyavyavasthapakatvat. pratibhAsabhedasya ca bhedakatvAt // 60 // 60. Pratibhasa-bhedasya cha bhedakatvat 55. Sankhyabhasa (Fallacy of number) is maintaining 'Pratyaksa is the only Pramana' etc. pratyakSAnumAnA 56. Because according to the view of the followers of Charvaka philosophy the other world is denied from Pratyaksa and For Personal & Private Use Only

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The Sacred Books of the Jainas knowledge of others cannot be derived (from Pratyaksa), so these cannot be the subject matter of it (Pratyaksa). 192 57. Like Vyapti in case of the followers of the Buddhist, Sankhya, Nyaya, Prabhakara (school of Mimamsa philosophy) and Jaimini (school of Mimamsa philosophy) who accept Pratyaksa, Anumana, Agama, Upamana, Arthapatti and Abhava exceeding one by one (in their doctrines respectively). 58. Knowledge of others being the subject of Anumana etc. will become another Pramana. 59. Tarka also being understood from Vyapti will become another Pramana. For that which is not Pramana cannot establish anything. 60. Because there is a difference according to difference of illumination. Commentary There is a great difference of opinion among Indian philosophers regarding the number of Pramana. According to the Charvaka view, there is only one Pramana viz. Pratyaksa. According to the Buddhist philosophy, there are two Pramanas viz. Pratyaksa and Anumana. In Vaisesika philosophy, Pratyaksa and Anumana are accepted as Pramanas for according to this philosophy the Pramanas Sabda etc. are included within Anumana. In Sankhya philosophy, three Pramanas viz. Pratyaksa, Anumana and Agama have been accepted. In Nyaya philosophy, four kinds of Pramana viz. Pratyaksa, Anumana, Upamana and Sabda have been mentioned. In Mimamsa philosophy those who follow the school of Prabhakara mention that there are five Pramanas: Pratyaksa, Anumana, Upamana, Sabda and Arthapatti, and those who follow the Bhatta school mention that there are six Pramanas viz. Pratyaksa, Anumana, Upamana, Sabda, Arthapatti and Abhava. In Pariksamukham it is mentioned that denial of any kind of Pramana as accepted in this work will lead to the fallacy of For Personal & Private Use Only

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Pariksamukham 193 Sankhyabhasa ( fallacy with reference to the number ). It is urged that an example of this fallacy is the view of the Charvaka philosophy that there is no other Pramana except Pratyaksa. For the other world or knowledge of others cannot be derived from Pratyaksa Pramana. That knowledge which cannot know an object cannot establish the existence or non-existence of that object. So the Charvaka philosophy cannot establish the non-existence of the next world, or the existence of knowledge of others through Pratyaksa. Again the knowledge of Vyapti has to be accepted separately. So the view of philosophers who accept two, three, four, five or six Pramanas commit the. fallacy of Sankhya (number). For example, if Charvaka will say 'I will prove the other world by Anumana (inference ), he will have to accept a Pramana other than Pratyaksa. So the view of Charvaka that there is only one Pramana viz. Pratyaksa, becomes vitiated by Sankhyabhasa. Again, some like the Buddhists accept Tarka to be a separate Pramana to establish Vyapti. The fallacy will be similar as shown in the acceptance of 'inference' by the Charvakas for Tarka will increase the number of Pramanas as accepted by these philosophers. It cannot be said that though Tarka is accepted, it is not accepted as Pramana. To hold such a view will lead to the failure of establishing Vyapti for if Tarka be not accepted as Pramana, Vyapti will not be established by it. That which is not a Pramana cannot establish an object. So if we accept establishment of Vyapti by Tarka, we must accept Tarka to be a Pramana. There is a further reason for accepting Tarka etc. as Pramanas. Where illuminations are different, Pramanas must also be different. In Pratyaksa, Tarka etc. the illumination is not the same. So these must be treated as different Pramanas. viSayAbhAsaH sAmAnya vizeSo dvayaM vA svataMtram // 61 // 61.. Visayabhasah samanyam viseso dvayam va svatantram. P-25 For Personal & Private Use Only

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194 The Sacred Books of the Jainas . tathA pratibhAsanAt kAryAkaraNAca // 12 // 62. Tatha pratibhasanat karyakaranachcha. samarthasya karaNe sarvadotpattiranapekSatvAt // 63 // 63. Samarthasya karane sarvadotpattiranapeksatvat. parApekSaNe pariNAmitvamanyathA tadbhAvAt // 64 // 64. Parapeksane parinamitvamanyatha tadabhavat. svayamasamarthasya akArakatvAt pUrvavat // 65 // 65. Svayamasamarthasya akarakatvat purvavat. 61. Visayabhasa ( fallacy of object ) ( happens ) where Samanya or Visesa or both of them ( are ) separately ( accepted). 62. As it appears like the same, and as it does not do any work. 63. Accepting it to be Samartha ( effective ) will lead to creation ( of result ) at all times, being independant. 64. On accepting dependency on other (causes), the quality of being modified will have to be accepted as otherwise, this does not exist. 65. Because, that which is ineffective in itself cannot cause anything as the former. Commentary Fallacy of Visaya ( object ) arises when we say that the object of Pramana is only Samanya or only Visesa or that Samanya and Visesa are separate objects of Pramana. In objects only Samanya etc. are not seen and only Samanya etc. cannot produce any result. On accepting that Samanya etc. can effect something we are led to two stand-points viz, whether Samanya etc. effect anything being Samartha (effective cause ) or Asamartha ( non-effective cause ). If we accept that Samanya etc. effect things being Samartha, we will be led to the inevitable conclusion that For Personal & Private Use Only

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195 Pariksamukham effects will always arise for no other thing than Samanya etc. will be required to produce effects. If we maintain that Samanya etc. require other accessories, we must maintain that it consists of modification. Whenever we accept accessory causes for production of an effect, the conclusion is inevitable that modification will occur. To accept the second view viz. that Samanya etc. produce effect being Asamartha will not be proper. A cause which is Asamartha cannot produce anything either before or after combination with accessory causes. So Samanya etc. if taken as Asamartha will not be able to produce any result. phalAbhAsaM pramANAdabhinnaM bhinnameva vA // 66 // 66. Phalabhasam pramanadabhinnam bhinnameva va. abhede tavyavahArAnupapattaH // 67 // 67. Abhede tadvyavaharanupapatteu. vyAvRttyApi na tatkalpanA phalAntarAvyAvRttyAphalatvaprasaMgAt // 68 // 68. Vyavrittyapi na tatkalpana phalantaradvyayrittyaphalatvaprasangat pramANAvyAvRttyevApramANatvasya // 69 // 69. Pramanadvyavrittyevapramanatvasya. tasmAdvAstavo'bhedaH // 70 // 70. Tasmadvastavo'bhedah. bhede tvAtmAntaravattadanupapattaH // 71 // 71. Bhede tvatmantaravattadanupapatteb. samavAye'tiprasaMgaH // 72 // 72. Samavaye'tiprasangah. 66. Phalabhasa (fallacy of result ) is either separate or not separate from Pramana. For Personal & Private Use Only

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196 The Sacred Books of the Jainas 67. If we accept inseparableness, its ( separate ) use cannot happen. 68. Its imagination by its opposite cannot ( be accepted ) for ( we ) shall have to assume ( then ) non-result by its opposite (e. g. ) another result. 69. Just as Apramana is derived from Pramana by holding the opposite. 70. So, really there is no difference. 71. (If ) difference ( be accepted ), it will not be derived as in the case of another soul. 72. There will be Atiprasanga ( if we urge ) Samavaya. Commentary Phalabhasa ( fallacy of the result of Pramana ) is either separate from Pramana or inseparable from it. If we accept that the result is always inseparable from Pramana, we cannot say as usual that this is the Pramana and this is the result. : If it is mentioned as is done by the Buddhists, that the result will be understood by absence of non-result, it will not be correct. For non-result can then in a similar manner be understood by result of a like nature just as the Buddhists agree to Apramana by absence of Pramana of a like nature. If non-result is taken to be imagined in all cases, there will be nothing as result in this world. So it nust be accepted that there is a real difference between Pramana and its result. But it cannot be said that the difference is absolute. For in that case there will be the following difficulty. The result of Pramana in a being other than myself is separate from me. If the difference of Pramana and its result is taken as absolute the result of Pramana of my own soul will also be different from me. It will therefore become impossible to say "this result is the result of my Pramana". If you urge that though Pramana and its result are separate, still according to the relation-ship of Samavaya ( co-inherence ), wherever there will be Pramana in a soul, there will also be the result by relationship of co-inherence, For Personal & Private Use Only

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Pariksamukham 197 we will reply that there will be the fault of Atiprasanga viz. as Samavaya has been accepted as Nitya (eternal) and Vyapaka (pervasive), all souls will have the quality of equal co-inherence, and it cannot be that in a particular soul Pramana and the result will exist in relationship of Samavaya. QATOTAETATEN GEADigenfant aftea19ftzaetal anfca: aranagimiet afaarfezi gqonqqo| = ||93|| 73. Pramanatadabhasau dustatayodbhavitau parihritaparihritadosau vadinah sadhanatadabhasau prativadino dusanabhusane cha. 73. Pramana and its Abhasa being shown as faulty and being made free from or connected with fault will be Sadhana or its Abhasa in case of the Vadi and Dusana (fault) or Bhusana (adornment) respectively of Prativadi ( opponent). Commentary In a discussion between two persons, one uses Pramana first. He is called the Vadi. His opponent is known as Prativadi. When the Vadi uses a Pramana his Prativadi may say that this is faulty. If the Vadi can show that the fault urged is really nonexistent, he wins in the argument and the Pramana becomes Sadhana in case of the Vadi and Dusana in case of the Prativadi. If again, at the outset the Vadi uses Sadhanabhasa and the Prativadi points out the fault which the Vadi fails to refute, then this Sadhanabhasa becomes Dusana to the Vadi and Bhusana to the Prativadi. Hemachandra defines Dusana as the words by which faults like Asiddha, Viruddha etc. are shown in propositions1. There can also be Dusanabhasa viz. an apparent Dusana though really it can be proved to be non-existent. Vada is laying down of a 1. "anungtaigenari q" 2. " abhUtadoSobhAvanAni dUSaNAbhAsA jAtyuttarANi // " Pramana-mimamsa, II. 1. 28. Pramana-mimamsa II. 1. 29. For Personal & Private Use Only

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198 The Sacred Books of the Jainas proposition and its faults in the presence of members of a council and others to prove the real thing'. When the Vadi lays down a proposition, the Prativadi finds out its fault. Again when the Prativadi lays down anything, the Vadi finds out its fault. The utterances of the Vadi and Prativadi in this manner are vada?. saMbhavadanyadavicAraNIyam // 74 // 74. Sambhavadanyadvicharaniyam. 74. Other ( varieties ) which exist, are to be understood by reasoning ( from other works ). Commentary ___In Pariksamukham, Pramana only is described in detail. But it has been laid down that Pramana as well as Naya are means of instruction ("pramANanayairadhigamaH" Tattvartha Sutra I. 6 ) by which right faith is established. In this aphorism it is mentioned that Nayas are not described in detail in this work but may be learnt from other workss. 1. "tatvasaMrakSaNArtha prAznikAdisamakSaM sAdhanadUSaNavadanaM vAdaH // " / Pramana-mimansa II. 1. 30. 2. "svapakSasiddhaye vAdinaH sAdhanaM, tatpratiSedhAya prativAdino dUSaNaM, prativAdino'pi svapakSasiddhaye sAdhanaM tatpratiSedhAya vAdino dUSaNaM, tadevaM vAdinaH sAdhanaSaNe prativAdino'pi sAdhanadUSaNe tayorvAdiprativAdibhyAM vadanamabhidhAnaM bAdaH // " Bhasya to Pramana-mimamsa. II. 1. 30. Hemachandra says that Vadi, Prativadi, Sabhapati ( the president' or umpire ) and members of the Council--these four are limbs of a discussion. The members of the Council must be impartial, learned, efficient in discussions and capable of balancing the arguments like a scale "svasamayaparasamayajJAH kulajAH pakSadvayepsitAH kSamiNaH / vAdapatheSvabhiyuktAstulAsamAH prAznikAH proktaaH||" 3. "saMbhavavidyamAnaM anyat pramANatatvAt nayasvarUpaM zAstrAntaraprasiddhaM vicAraNIyamiha yuktyA pratipattavyam / " Prameya-ratnamala. For Personal & Private Use Only

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Pariksamukham 199 Nayas are mainly divided into two classes : (i) Dravyarthika Naya and (ii) Paryayarthika Naya. Dravyarthika Naya is subdivided into (a) Naigama (b) Sangraha and (c) Vyavahara and Paryayarthika Naya is subdivided into (a) Riju-sutra (b) Sabda (c) Samabhirudha and (d) Evambhuta'. Siddhasena mentions : "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 )"2. "Objects whether intrinsic or extrinsic, possess many different characteristics, and may be taken from different stand-points. They are understood in their entire character by omniscience alone, while to take them from a certain stand-point is the scope of Naya (the one sided method of comprehension )". To be more clear, All that exists is capable of being known and as such is an object of knowledge and each substance is possessed of innumerable attributes. We sometimes take a partial view of reality and sometimes we apprehend the whole reality. The former view is known as the Naya or the theory of stand-points, whereas the latter is called the Pramana or complete comprehension4. A Naya deals with only the particular aspect in view of the speaker but it does not deny the existence of the remaining attri 1. 'tatra mUlanayau dvau dravyArthikaparyAyArthikabhedAt / tatra dravyArthikastredhA naigama-saMgrahavyavahArabhedAt / paryAyArthikazcaturdhA RjusUtrasamabhirUdvaivambhUtabhedAt // " Prameya-ratnamala. 2. FEICH arg viat: adeilagra, anagfafgietserf 7759 faqat ha: ll" Nyayavatara 29. . 3. Ibid. Note to the above by Dr. S. C. Vidyabhusana. 4. "#29T: GATOTTA:, fapient terefta: \" Quotation in Tattvartharajayarttika. For Personal & Private Use Only

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200 The Sacred Books of the Jainas butes. When we speak of the colour of gold, we make no mention of its weight, touch, taste, smell and other attributes but our statement does not mean that gold is devoid of all the other attributes besides colour. When speaking from a limited point of view, Jain scholars prefix the word Syat to every such predication to signify that the object is of a particular type from a particular stand point but it is not so from other points of view. 'Syat' suggests the existence of other attributes but does not give primary importance to them. This is the differentiating point which helps in accuracy of expression by a scholar of the Jain school of thought. One school of philosophy might say that all that exists is momentary and another school might say that reality is permanent. Jainism reconciles both these seemingly contradictory statements by pointing out that the first view is true from the stand point of modifications only which are subject to change every moment and the second view is also correct from the standpoint of elements of which the thing is composed. One sided systems of philosophy deny the existence of attributes other than what they adopt, whereas the Jain point of view admits their existence though these are not described being not of primary importance. This Nayavada or Syadvada system is the distinctive feature of Jain philosophy and logic1. The Nayas have broadly been classified as Dravyarthika i.e. statements which refer only to the general attributes of a substance and not to the modifications which the substance is constantly undergoing and (2) Paryayarthika i. e. statements which refer to the constantly changing conditions of a substance. The Nayas are further classified into (1) Artha-naya and (2) Sabda-naya. The former deals with the objects and the latter 1. A detailed description of Nayas and Saptabhangi (seven modes of predication) has been given in Pages LII-LXXXV of the Introduction to Panchastikaya-samayasara Vol. III of The Sacred Books of the Jainas, For Personal & Private Use Only

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Pariksamukham 201 lays emphasis on the words and their grammatical significance. The Nayas have again been classified as (1) Naigama, (2) Sangraha, (3) Vyavahara, (4) Riju-sutra, (5) Sabda, (6) Samabhiruoha and (7) Evambhuta. The first three are subdivisions of Dravyarthika because they deal with objects and the last four are the same of Paryayarthika Naya because they are concerned with the modifications of substances. I. Naigama ( Not literal or figurative). When we speak of a past or future event as a present one, we have an illustration of this Naya. It is of three kinds relating to past, present and future. If we say on the Diwali day "Lord Mahavira attained liberation to-day" we mean that this day is the anniversary day of the past event. Again, we see a man booking his passage and on our query, he says "I am going to England." This is a figurative way of speaking about a present event. Further, when we see a man making a fire and on our questioning him, he says "I am cooking", he really speaks of a future event for which he is making only a preparation. II. Samgraha (common or general ). When we use a word denoting a class to mean the whole, we have an example of this Naya. By using the word Dravya we take the six kinds of Dravyas, taking only the general attributes of Dravya ( substance ) and not considering the distinguishing features. III. Vyavahara ( distributive ). When we divide or separate a general term into its classes, orders, kinds or species, we have an example of this Naya. For example when we speak of Dravya ( substance ) implying its six subdivisions soul, matter, space, time, media of motion and rest, we have an example of this Naya. By Sangraha Naya the generic properties alone are taken into consideration without any cognizance of the particular properties and by Vyavahara Naya the particular properties alone are considered. P-26 For Personal & Private Use Only

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202 The Sacred Books of the Jainas IV. Riju-sutra ( the straight expression ). This Naya takes into account of (1) the actual condition at a particular moment and (2) the actual condition for a long time. The first variety is called Suksma (fine ) and the second Sthula ( gross ). A soul with a momentary good thought is an example of the former while a man with a human condition for a life time is an example of the latter. By this Naya a thing as it exists at present is considered without any reference to the past or future. The followers of this Naya say that 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. V. Sabda ( descriptive ). This Naya includes grammatical correctness and propriety of expression. From this point of view we can use the present for the past tense, plural for the singular number, faminine for the masculine gender etc. An example of the first is when we speak "In 1066 A. D. we see the Normans attack the. Anglo-Saxons". The second is illustrated by the use of "you" for one man. The third is exemplified by the use of a masculine name e. g. Lord Nelson for a vessel which is used in feminine gender. VI. Samabhirudha ( specific). . This Naya is employed when we give a word a fixed meaning out of several which it has. This is exemplified by the use of the word 'Nut to denote an extra smart man or "Dread nought" to denote a particular kind of warship. VII. Evambhuta ( active). When we restrict the name to the very activity which is connoted by the name we have an example of this Naya e. g. when we call Stratford on Avon by that name only so long as the town stands on the banks of the river Avon. 1. "MTA - FinE SUETES FERTOGHES FA 721T: 1" Tattvarthadhigama Sutra I. 33. See The Sacred Books of the Jainas Vol. II. P, 45, For Personal & Private Use Only

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Pariksamukham 208 Amongst these Nayas, the range of each becomes more and more fine according to their position in the list as mentioned abore1. These Nayas deal with the various aspects of reality from their particular angles of vision, but they do not predicate the nonexistence of other points of views. When one point of view becomes primary, the others become of secondary importance. It is incorrect to suppose that only a particular Naya is correct and others are erroneous. As a matter of fact all these stand points are equally true and valid and lead to correct knowledge, provided that they do not deny the existence of the other points of view, for "anabhinivRttArthasaMkalpamAtragrAhI naigmH| sajAtyavirodhenaikadhyamupanIya paryAyAnAkrAntabhedAnavizeSeNa samastagrahaNAt saMgrahaH / saMgrahanayAkSiptAnAmarthAnAM vidhipUrvaka. mavaharaNaM vyvhaarH| Rju praguNaM sUtrayati tantrayata iti RjusuutrH| liMgasaMkhyAsAdhanAdivyabhicAranivRttiparaH shbdnyH| nAnArthasamabhirohaNAt samabhirUDhaH / yenAtmanA bhUtastenaivAdhyavasAyayatIti evaMbhUtaH / " Sarvartha-siddhih. The definition of Nayas with Nayabhasas is thus given in Prameya-ratna-mala : "anyo'nyaguNapradhAnabhUtabhedAbhedaprarupaNo naigmH| naikaM gamo naigama iti nirukteH| srvthaabhedvaadstdaabhaasH| pratipakSavyapekSaH sanmAtrAhI saMgrahaH / brhmvaadstdaabhaasH| saMgrahagRhItabhedako vyvhaarH| kAlpaniko bhedstdaabhaasH| zuddhaparyAyagrAhI pratipakSasApekSa RjusuutrH| kssnnikkaantnystdaabhaasH| kAlakArakaliMgAnAM bhedAcchabdasya kathaMcidarthabhedakathanaM shbdnyH| arthabhedaM vinA zabdAnAmeva naanaatvaikaantstdaabhaasH| paryAyabhedAt padArthanAnAtvanirUpakaH smbhiruuddhH| paryAyanAnAtvamantareNApIndrAdibhedakathanaM tdaabhaasH| kriyAzrayeNa bhedaprarupaNamitthaMbhAvaH / kriyAnirapekSatvena kriyAvAcakeSu kAlpaniko vyvhaarstdaabhaasH| iti nayastadAbhAsalakSaNaM saMkSepeNoktaM vistareNa 'naya-cakrA't pratipattavyam / / " Prameya-ratnamala. . 1. "naigamAdayo nayA uttarottara-sUkSmaviSayatvAdeSAM kramaH, pUrvapUrvahetukatvAcca / evamete nayAH pUrvapUrvaviruddhamahAviSayA uttrottraanukuulaalpvissyaaH|" Tattvartha-raja-varttika, For Personal & Private Use Only

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204 The Sacred Books of the Jainas one will be wholly untrue without the existence of others. In other words, the valid Nayas are inter-dependent and when they become independent, the result is that their very nature is annihilated. For example, the inter-dependence of cotton threads is possessed of the potentiality of warding off cold and providing comfort to the body, but if each of these threads become independent of others, these will not be able to serve the aforesaid purpose. This pinciple is applied to the doctrine of Nayas. Acharya Amritachandra Suri has mentioned that as a milk-maid draws part of the rope of the churning rod by one hand loosening the other part to get butter out of curd, so the Jain doctrine of Naya gives prominence to a particular attribute leaving aside the other views and by this means churns the nectar of reality (Tattva )1. The harmonious combination of these co-ordinating Nayas paves the way to right faith ( Samyog-darsana). This aphorism of Pariksamukham has been given an alternative explanation by Anantavirya. He says that besides being explained as above, we may take this aphorism to mean "Vadalaksmana or Patra-laksmana which are mentioned elsewhere should be noted here"". Vada has been defined as words which establish their import*. Patra is defined as a sentence the limbs of which are wellknown and which establish the import which it desires to convey 1. " ekenAkarSayantI zlathayantI vastutatvamitareNa / aMtena jayati jainI nItirmathAnanetramiva gopI // " Purusartha-siddhyupaya, Verse 225. 2. "ete guNapradhAnatayA parasparataMtrAH samyagdarzanahetavaH / " Tattvartha-raja-varttika. 3. " athavA saMbhavad vidyamAnaM, anyad vAdalakSaNaM patralakSaNaM vAnyatroktamiha " Prameya-ratna-mala. 4. " samarthavacanaM vAdaH " Ibid, For Personal & Private Use Only

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Pariksamukham 205 and which consists of correct and unambiguous words having a deep significance1. According to this interpretation the Aphorism will mean that Vada and Patra have not been described in this work, but these should be studied from other works where the same have been treated in detail. parIkSAmukhamAdarza' heyopAdeyatatvayoH / saMvide mAdRzo vAlaH parIkSAdakSavad vyadhAm // Pariksamukhamadarsam heyopadeyatattvayoh. Sanvide madriso valah pariksadaksavad vyadham. I, having little knowledge (like a child) have written as one who is conversant with Pariksa, (this work) Pariksamukham (resembling) a mirror for understanding of realities to be accepted or discarded. Commentary The author Manikyanandi in this concluding verse of his work shows humility by describing himself as a child having little knowledge. This work is compared to a mirror. As good or bad looks of a person adorned with ornaments are seen in a mirror so things to be accepted or discarded will be determined by this work by means of Pramana. As a man conversant with Pariksa" 1. "prasiddhAvayavaM vAkyaM syeSTasyArthasya sAdhakam / sAdhugUDhapadaprAyaM patramAhuranAkulam // " Ibid. 2. " yathaivAdarza Atmano'laMkAramaMDitasya sauruSyaM vairUpyaM vA prativiMvopadarzanadvAreNa sUcayati tathedamapi heyopAdeyatattvaM sAdhanadUSaNopadarzanadvAreNa nizcAyayatItyAdarzatvena nirUpyate / " 3. Pariksa is a full discussion used in finding out the strength and weakness of various arguments which are opposed to one another. 'Pari' means 'full' and 'Iksanam' means discussion of of subjects. Vide : For Personal & Private Use Only

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The Sacred Books of the Jainas completes the work undertaken by him, so the author also has completed this book1. 206 End of Samuddesa VI. FINIS. **---- "anyonyaviruddha-nAnAyukti - prAvalyadaurbalyAvadhAraNAya pravarttamAno vicAraH parIkSA tarka iti yAvat / pari samantAdazeSaniHzeSata IkSaNaM vicAraNaM yanna arthAnAmiti vyutpatteH / " Nyayamani-dipika. 1. " yathA parIkSAdakSaH svaprArabdhazAstraM niruDhavAMstathAhamapi / " For Personal & Private Use Only Prameya-ratna-mala.

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TABLE OF CONTENTS Introduction Page Early writers on Jaina Nyaya Umasvami Kudakundacharya Samantabhadra Siddhasena Divakara Haribhadra Akalanka Manikyanandi Deva-Suri Hemachandra Later works on Jaina Nyaya The goal of Nyaya philosophy Different systems of Indian Philosophy Astika and Nastika philosophies Nomenclature of Nyaya Essence of Nyaya-V sigesika principles of reasoning Pramanas Jaina Nyaya before Manikyanandi Kunda-kunda Umasvami Samanta-bhadra Siddhasena Akalanka Later writers The Buddhist views Meaning of the title 'Pariksamukham' Manikyanandi Manikynandi was later than Akalanka Time of Akalanka Commentaries on Pariknamukham 1. Prameyakamalamartanda by Prabhachandra 2. Prameyaratnamala by Anantavirya Commentaries on Prameyaratna-mala (a) Arthaprakasika (b) Prameyaratnamalalankara. xiii xiv xiv xvii xviii xix xix xxiv XXV xxix xxix XXX xxxi .xli xliii xlv xlv xly For Personal & Private Use Only

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(c) Nyayamanidipika 3. Prameyakanthika Pariksamukham and Pramana-naya-tattvalokalamkara Subject matter of Pariksamukham A GUIDE TO TRANSLITERATION PARIKSAMUKHAM Opening Verse a Definition of Pramana Pramana cannot be anything but knowledge Pramana is characterised by definiteness Meaning of Apurvartha Meaning of Sva-vyavasaya Example of Sva-vyavasaya Four things in knowledge SAMUDDESA I. Understanding is independent of words Validity of Pramana from itself or through another Pramana SAMUDDESA II. Two kinds of Pramana Definition of Pratyaksa Pramana Meaning of Vaisadya (clearness) Sanvyavaharika Pratyaksa Defined Object & light are not instruments of Pratyaksa Mukhya Pratyaksa defined Hindrances may obstruct knowledge I. Definition of Paroksa Pramana Five varieties of Paroksa Pramana Definition of Smriti Example of Smriti 2. Definition of Pratyabhijnanam Examples of Pratyabhijnanam 3. Definition of Uha or Tarka Examples of Uha SAMUDDESA III. For Personal & Private Use Only Page xlvii xlviii xlviii 1 lii I / / 3 w w w z 30 32 36 38 39 40 41 44 48, 49 50 57 60 65 72 75 78 80 81 83 84 84 87 81

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Page 90 98 104 109 112 113 113 115 115 116 117 . 117 121 4. Definition of Anumana 5. Definition of Hetu Definition of Avinabhava or Vyapti Definition of Sahabhava Definition of Kramabhava Definition of Sadhya Paksa Udaharana ( example ) is not a limb of Anumana Upanaya and Nigamana are not limbs of Anumana Two kinds of Dristanta 1. Anvaya.Dristanta 2. Vyatireka-Dristanta Definition of Upanaya Definition of Nigamana Two kinds of Anumana : 1. Svartha Anumana 2. Parartha Anumana Two kinds of Hetu : Upalabdhi and Anupalabdhi Two kinds af Upalabdhi Hetu and two kinds of Anupalabdhi Hetu Six varieties of Aviruddha Upalabdhi : I Aviruddha Vyapyopalabdhi ( Aphorism 65 ) 2. Karya Hetu ( Aphorism 66 ) 3. Karana Hetu ( Aphorism 67 ) 4. Purvachara Hetu ( Aphorism 68 ) 5.' Uttarachara Hetu ( Aphorism 69 ) 6. Sahachara Hetu ( Aphorism 70 ) Six varieties of Viruddha Upalabdhi 1. Viruddha Vyapyopalabdhi (Aphorism 72 ) 2. Viruddha Karyopalabdhi ( Aphorism 73 ) 3. Viruddha Karanopalabdhi ( Aphorism 74 ) 4. Viruddha Parvacharopalabdhi ( Aphorism 75 ) 5. Viruddha Uttartcharopalabdhi (Aphorism 76 ) 6. Viruddha Sahacharopalabdhi ( Aphorism 77 ) Seven varieties of Aviruddha Anupalabdhi : 1. Aviruddha Svabhava Anupalabdhi ( Aphorism 79 ) 2. Aviruddha Vyapaka Anupalabdhi ( Aphorism 80 ) 3. Aviruddha Karyanupalabdhi (Aphorism 81 ) 4. Aviruddha Karananupalabdhi ( Aphorism 82 ) 121 122 127 128 128 128 129 129 129 129 130 130 130 130 131 132 132 132 132 For Personal & Private Use Only

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5. Aviruddha Purvachara Anupalabdhi ( Aphorism 83) 6. Aviruddha Uttarachara Anupalabdhi ( Aphorism 84 ) Aviruddha Sahachara Anupalabdhi ( Aphorism 85) Three varieties of Viruddha Anupalabdhi : 7. I. Viruddha Karya Anupalabdhi ( Aphorism 87 ) 2. Viruddha Karana Anupalabdhi ( Aphorism 88) 3. Viruddha Svabhava Anupalabdhi ( Aphorism 89) Hetus following one another Definition of Agama Words etc. cause knowledge Visaya (subject matter) of Pramana Two varieties of Visaya: Samanya and Visesa Tiryak and Urddhvata Paryaya and Vyatireka Two varieties of Samanya Two varieties of Visesa: Results of Pramana SAMUDDESA IV. 1. Fallacies of Paksa Fallacies (Pramanabhasa) Fallacy of Pratyaksa Fallacy of Paroksa Fallacy of Smriti Fallacy of Pratyabhignana Fallacy of Tarka Fallacies of Anumana: 2. Fallacies of Hetu; SAMUDDESA V. (a) Asiddha SAMUDDESA VI. (a) Pratyaksa-vadhita ( Aphorism 16) (b) Anumana-vadhita ( Aphorism 17) (c) Agama-vadhita (Aphorism 18) (d) Loka-vadhita ( Aphorism 19) (e) Svavachana-vadhita ( Aphorism 20) (i) Svarupa Asiddha (ii) Sandigdha Asiddha For Personal & Private Use Only Page 133 133 133 134 134. 134 135 137 140 55555555 146 146 150 150 152 156 158 159 160 161 161 162 162 163 163 163 163 165 166 168 168 169

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Page 172 173 173 174 176 77 188 190 (b) Viruddha (c) Anaikantika (i) Nischita-vipaksa-vritti (ii) Sankita-vipaksa-vritti (a) Akinchitkara 3. Fallacies of Dristanta (a) Anvaya or Sadharmya (b) Viparita or Vaidharmya Fallacy of Bala-prayoga Fallacy of Agama Fallacy of number ( of Pramanas ) Fallacy of subject matter Fallacy of results Nayas (the seven categories ) Concluding verse PRAMEYARATNAMALA (Sanskrit commentary ) Alphabetical Index to Sutras in Sanskrit Prameyaratnamala Alphabetical Index to quotations in Prameyaratnamala ALPHABETICAL INDEX OF APHORISMS TABLE OF WORKS CONSULTED GENERAL INDEX. 191 193 195 199 205 P-08 . LIST OF CHARTS Page xxii xxiii Pramanas according te Akalanka Pramanas according to Umasvami Pratyaksa Pramana and its varieties Paroksa Pramana and its varieties Hetu and its varieties Visaya and its varieties 76 77 129 145 For Personal & Private Use Only

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Alphabetical List of Works Quoted and Consulted Abhidharmakosa (Vasubandhu). Kasi Vidyapitha Granthmala, Benares. Acharanga-Sutra (Commentary on; by Silankacharya) Agamodaya Samiti, Surat. Adipurana (Jinasena ) Akalanka-charitra Annals of the Bhandarkar Oriental Research Institute Vols. II, XIII. Apta-mimamsa (Samantabhadra) Jain Siddhanta Prakagini Samstha, Calcutta, 1914. Apta-pariksa (Vidyananda) Jain Siddhanta Prakasini Samstha. Calcutta, 1913. Aradhana-Katha-Kosa Astadhyayi (Panini) Nirnaya Sagar Press, Bombay. Astasati (Akalanka) Nirnaya Sagar Press, Bombay. Astasahasri Vidyananda ) Do Bhamati (Vachaspati Misra) Nirnaya Sagar Press, Bombay. Bhasya on Nyaya Sutras of Gautama ( Vatsyayana) Bangiya Sahitya Parisat, Calcutta. Bhasya on Vaisesika Sutras (Prasastapada) Chowkhamba Sanskrit Series, Benares. Bhasya on Vedanta Sutras (Sankaracharya) Nirnaya Sagar Press, Bombay. Brahmavidyabharana Brihadaranyak Upanisad Nirnaya Sagar Press, Bombay. Catalogue of Sanskrit and Prakrit Mss. in the Central Provinces and Berar (R. B. Hiralal, B. A.) Chandraprabhacharitam (Viranandi) Ed. by Pandit Durgaprasad and V. L. Sastri, Nirnaya Sagar Press, Bombay 1912. Chhandogya Upanisad Nirnaya Sagar Press, Bombay. Devapratisthatattva (Raghunandana) Dharmasarmabhyudayam Edited by Pandit Durgaprasad, Bombay, 1894. Dravya-Samgraha. Edited by S. C. Ghoshal. Sacred Books of the Jainas Vol. I. Dravya-samgraha-Vritti (Brahmaveva) Dvatrimsika (Hemachandra) Dvatrimsika (Siddhasena ) Bhavanagar. Early History of India (Vincent Smith) Oxford 1914. Encyclopaedia Brittannica Vol. XII. Ephigraphia Carnatica ( Lewis Rice) Vol. II. Bangalore 1889. Do For Personal & Private Use Only

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Epitome of Jainism, An Nahar and Ghosh ) Calcutta. Gunakiranavali. History of the Medieval School of Indian Logic ( S. C. Vidyabhusana ) Harivamsapurana ( Jinasena ) Harsa-charitam ( Banabhatta ). Nirnaya Sagar Press, Bombay. Hayasirsapancharatra, Introduction to the Science of Language ( Sayce ) London 1900, Jaina-tarka-bhasa. Sindhi Jain Series. Calcutta. Jaina-tarka-varttika. Lazarus and Company, Benares. Jainendra Vyakarana (Devanandi alias Puyapada) Srilal Jain, Benares, 1914. Jainism ( Herbert Warren ) Madras 1912 ; Arrah 1916. Kadambari ( Bana-bhatta ) Nirnaya Sagar Press, Bombay. Karma-mimamsa ( A. B. Keith ) Heritage of India Series. London, 1921. Kasika (Vamana and Jayaditya ) Lazarus & Co., Benares. Kavya mimamsa ( Rajasekhar ) Gaekwad Oriental Series, Baroda. Kusumanjali ( Udayanacharya ) Laghiyastraya ( Akalanka ) Sindhi Jain Series, Calcutta. Mahabharatam. Bangabasi Press, Calcutta. Mahabhasya ( Patanjali ) Nirnaya Sagar Press, Bombay. Manusamhita. Nirnaya Sagar Press, Bombay. Meghaditam (Kalidasa ) Nirnaya Sagar Press, Bombay. Milinda Pasha. Pali Text Society. Mimamsa Sutras. ( Jaimini ). Muktavali. Nirnaya Sagar Press, Bombay. Nayachakram. Manikchandra Granthamala, Bombay. Nayakarnika (Ed. by M. D. Desai ) Arrah, 1915. Nayapradipa. Jaina-dharma-prasarak Sabha, Bhavanagar. Naya-rahasyam. Jain-dharma-prasarak Sabha, Bhavanagar. Nayopadesah. Jain-dharma-prasarak Sabha, Bhavanagar. Nemi-nirvanam (Ed. by Pandit Sivadatta) Bombay, 1896. Nisitha-sutra-churni ( Jinadas Gani Mahottar ) Niyama-sara ( Kundakunda ) Nyaya-darsana Edited by Mahanahopadhyaya Phnibhusan Tarkabagis Bangiya Sahitya Parisat, Calcutta. Nyaya-dipika (Dharmabhusana ) Srilal Jain, Calcutta, 1915 Nyaya-kosa. Nyayakumudachandrodaya (Prabhachandra) Nyayamanjari (Jayanta Bhatta ) Vijaynagaram Series, Benares. Nyaya-pravesa Dharmakirti ) Gaekwad Oriental Series, Baroda, Nyaya-Sara ( Bhasarvajna) For Personal & Private Use Only

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Nyaya-sutras (Gautama ) Chowkhamba Sanskrit Series, Benares, Nyaya-varttika ( Udyotkara ) Chowkhamba Sanskrit Series, Benares. Nyayavatara (Siddhasena Divakara) Ed, by S. C. Vidyabhusan. Central Jain Publishing House, Arrah 1915. Nyayavatara-vivriti (Chandraprabha Suri ) Do Nyaya-vindu ( Dharmakirti) Chowkhamba Sanskrit Series, Benares. Nyaya-vinischaya ( Akalauka) Sindhi Jain Series, Calcutta. Nyaya-vinischaya-vivarana (Vadiraja Suri) Syadvadavidyalaya Benares, (Mss. ) Panchastikaya-samaya-sara (Kundakunda ) Rayachandra Sastramala, Bombay. Parsvabhyudayam (Jinasena ) Bombay, Vira Nirvana 1913. Patrapariksa (Vidyananda) Jaina Siddhanta Prakasini Samstha, Calcutta. Pramalaksma (Vidyanandi ) Pramana-mimamsa (Hemachadra ) Sindhi Jain Series, Calcutta. Pramana-naya-tattvalokalankara (Deva-suri ) Jasovijaya Granthamala, Benares. Pramana-nirnayah. Manikchandra Granthmala, Bombay. Pramana-pariksa (Vidyananda) Jain Siddhanta Prakasini Samstha, Calcutta. Pramana-samgraha ( Akalanka ) Sindhi Jain Series, Calcutta, Pramana-samuchchaya ( Dignaga ) Mysore University Series. Pramana-varttika ( Dharma-kirti) Ed. by Bhiksu Rahula Sankritya yana ( Proofs ) Pramana-vinischaya (Dharma-kirti) Prameyakamala-martanda (Prabhachandra ) Nirnaya Sagar Press, Bombay. Pravachana-sara (Kundakunda) Edited by Barrend Faddegon. Principal results of my last two years studies in Sanskrit Mss. Literature (R. G. Bhandarkar ) Weir 1889. Purusarthasiddhyupayah ( Amritachandra ) Ed. by Ajitprasada. Ramayana (Valmiki ) Nirnaya Sagar Press, Bombay. Ratnakaravatarika. Yasovijaya Granthamala, Benares. Ratnakaranda-sravakacharah (Samantabhadra ) Tr. by C. R. Jain. Central Jaina Publishing House, Arrah 1917. Sabdasaktiprakasika ( Jagadis ) Jivananda Vidyasagar, Calcutta. Sacred Books of the East Edited by Max Muller, Vol. XXXIV. Sacred Books of the Jainas Edited by S. C. Ghoshal Vols. II and III. Saddarsanasamuchchyaya (Haribhadra) Yasovijaya Granthamala, Benares. Sadhanamala Edited by B. Bhattacharya. Gaekwad's Oriental Series, Baroda. Saktisadgama Tantra, Do For Personal & Private Use Only

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Samaya sara (Kundakunda ) Brahmachari Sitalprasad, Surat. Sammati Tarka ( Siddhasena ) Puratattvamandir, Ahmedabad. Sanjivani ( on Meghadatam ) (Mallinatha) Nirnaya Sagar Press, Bombay. Sankaravijaya ( Madhava ) Sankhyakarika (Isvarakrisna ) Chaukhamba Sanskrit Series, Benares. Sankhyapravachana Sutra. Jivananda Vidyasagar, Calcntta. Saptabhangitarangini ( Vimaladasa ) Rayachandra Sastramala, Bombay. Sarvadarsanasamgraha (Madhavacharya ) Ed. by V. S. Abhayankar. Sarvartha-siddhih (Pujyapada Devanandi) Kalapa Sarma, Kolhapur, 1903. Science of Thought, (C. R. Jain) Central Jain Publishing House. Arrah, 1916. : Siddhi-vinischaya ( Akalanka ) Sloka-varttika (Kumarila Bhatta ) Lazarus & Co., Benares. Srimadbhagavadgita. Nirnaya Sagar Press, Bombay. Svayambhu-stotra (Samanta-bhadra ) Brahmachari Sitalprasad, Surat, Suvalopanisad. Nirnaya Sagar Press, Bombay. Syadvadaratnakara (Devasuri ) Arhat Prabhakara Karyalaya, Poona. Syadvadaratnakaravatarika ( Ranaprabhasuri ) Tarkika-raksa (Varadaraja) Ed. by V. P. Dvivedi. Lazarus & Co., Benares, Tarkakaumudi (Laugaksi Bhaskara ) Nirnaya Sagar Press, Bombay. Tattva-chintamani ( Gangesa ) Tattvarthadhigama Sutra (Umasvami) Sacred Books of the Jainas Vol. II. Ta-Tang-Hsi-Yu-Chi ( Yuan Chwang ) Tr. by T. Watters. Tattvartha-raja-varttika ( Akalanka ) Pandit Gajadharlal, Benares, 1915. Tattvartha-sara. Sanatan Jain Granthamala, Bombay, 1905. Tattvartha-sloka-varttika ( Vidyanandi ) Nirnaya Sagar Press, Bombay. Vaisesika Sutras (Kanada ) Lazarus & Co. Benares. Vakyapadiya (Bhartihari ) Vasavadatta (Subandhu ) Ed. by Jibananda Vidyasagar, Calcutta. Vedanta-paribhasa Ed. by S. C. Ghoshal. White Lotus Publishing House, Calcutta. Vedanta-Sutras. Nirnaya Sagar Press, Bombay. Visvakosa ( First Edition ) Ed. by Nagendranath Basu, Calcutta. Vivekavilasa (Jinadatta Suri ) Yajnavalkya samhita. Anandasram Series, Poona. Yasodharacharitam. Yoga-Satras ( Patanjali) Anandasram Series, Poona. Yogavasistha Ramayana. Nirnaya Sagar Press, Bombay. For Personal & Private Use Only

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10 Journals. Anekanta (Hindi) Annals of the Bhandarkar Oriental Research Institute Vols. II, XIII, Jain Gazette, The Jain Hitaisi (Hindi) Bhag II. Jain Jagat (Hindi) Year IX, Vol. 15. Jain Sahitya Samsodhaka ( Hindi ) Bhag 1 Anka 1. Jain Siddhanta Bhaskar (Hindi) Bhag 2 Nos. 1, 4 Bhag 3. No. 4 Bhag 4 Nos. 1 and 3. Journal of the American Oriental Society Vol. 31. Manuscripts. [Preserved in Jain Siddhanta Bhavan, Arrah ] Arthaprakasika (Panditacharya ? ) Nyayamanidipika ( Ajitasenacharya ) Prameyakanthika (Santivarni ) Prameya-ratnamalinkara ( Charu-kirti ). For Personal & Private Use Only

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ALPHABETICAL INDEX OF THE APHORISMS. Avaieadye pratyaksam ( VI. 6) 158 Avidyamananischayo ( VI. 25 ) 168 Avidyamanasattakah (VI. 23) 168 Aviruddhanupalabdhih (III. 78 ) 131 Aviruddhopalabdhi ( III, 59 ) 122 B Balaprayogabhasah ( VI. 46 ) Balavyutpattyartham (III. 46 ) Bhabyatitayor (III. 62 ) Bhede tvatmantara ( VI. 71) 188 111 125 195 134 36 Chaksu rasayor ( VI. 5) D Darsana smarana ( III. 5) Dhumavanschayam (VI. 48 ) Dristantabhas (VI. 40 ) Dristanto dvedha (III. 47 ) Dristo'pi samaropat (1. 5) 189 Abhede tadvyavaharanupa (VI. 67 ) Abhudatra chakre (III. 91) Agnimanayam desah ( III. 31 ) 100 Agnimanayam desastathaiva . (III. 95 ) 136 Agnimanayam deso dhumavatvat (VI. 47 ) 188 Ajnana-nivritti (V, 1) Akase nityepyasya (VI. 32 ) Anekantatmakam (III. 89 ) Aigulyagre hasti ( VI. 53 ) 190 Anischito parvarthah (I. 4) Anistadhyaksadi ( III, 22 ) Anisto mimamsaka ( VI. 13 ) Anumanadestadvisayatve (VI. 58 ) 191 Anuvrittavyavritta (IV. 2) 147 Anyatha tadaghatanat (III. 33 ) 101 Aparinami sabdah ( VI. 17) Apauruseyah sabdo ( VI. 41 ) 178 Aptavachanadi (III. 99 ) 137 Arthantaragato (IV.9) 151 Arthasyeva tadunmukhataya . .. (1.7) 39 Asambaddhe tajjnanam (VI. 10) 161 Asatsattanischayo ( VI. 22 ) Asti sarvajfio (III, 29 ) Astyatra chhaya (III. 67 ) Astyatra dehini (III. 66 ) 128 Astytatra dehini ( III, 88 ) 134 Astyatra matulinge (III. 70 ) Asvasamvidita (VI. 2) Atajjanyamapi (II. 8) Atasminstaditi (VI. 8) 160 178 112 150 Ekasmin dravye (IV.8) Etaddvayamevanumanargam (III. 37 ) 104 Ghatamahamatmana vedmi (1.8) Gosadriso gavayah (III. 7). Govilaksano mahisah (III. 8) 8 E 129 156 136 115 Hetuprayoge hi ( III, 96) Hetorupasamhara ( III. 50 ) Hetvabhasa asiddha (VI. 21) Hitahitapraptiparihara (I. 2) 68 Return 166 30 For Personal & Private Use Only

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I Idamanumanabhasam (III. 11 ) Idamasmadduram (III. 9) Idamasmin satyeva (III. 12 ) Indriyanindriyanimittam ( II. 5) Istamavadhita ( III. 20 ) 87 60 94 Nastyatra samatulaya (III. 85) 133 Nastyatra simsapa (III. 80 ) 132 Nastyatra sitasparsa ausnyat (III. 72 ) 129 Nastyatra Sitasparso dhumat (III. 73). 130 Nischitavrittiranityah ( VI. 31 ) 173 Nodagad Bharani ( III. 84) 133 Nodagad bharanih (III. 76 ) 130 Nodesyati muhurtante ( III. 75 ) 130 K . P Karanasya cha ( II. 10 ) Karmavat kartrikarana (1.9) 39 Karyakaryamaviruddha (III. 92 ) 135 Kinchidakaranat (VI. 37). 176 Ko va tatpratibhasinam (I, JI) 41 Ko va tridha hetumuktva (III. 36 ) 102 Kuto'nyathopanaya ( III. 43) 108 Paksa iti yavat (III. 26 ) : 98 Paramparaya sambhavat (III. 90 ) 135 Paraparavivartta (IV.5) Parapeksane ( VI: 64) . Praoksamitarat ( III. 1) 78 Parartham tu tadartha (III. 55.) 117 Paryayavyatireka (IV. 7) 150 Pariksamukhama (Concluding verse) 150 194 L 176 Laksana evasau ( VI. 39 ) Laukayatikasya ( VI. 56 ) 191 M 205 127 N 41 195 124 94 Mata me bandhya ( VI. 20 ) 165 Parinami sabdah (III. 65) Phalabhasam ( VI. 66 ) Pradipavat (I. 12 ) Na bhavisyati muhurtante Pramanadabhinnam (V. 2) (III. 83 ) 133 Pramanadartha ( Opening verse ) Na cha purvottara (III. 61 ) Pramanadvya (VI. 69 ) Na chasiddhayad (III. 23 ) Pramanatadabhasau ( VI. 73. ) Na cha te tadange ( III. 44 ) 109 Pramanobhayasiddhe (III. 30 ) Na hi tatsadhya (III. 38 ) 106 Prasiddho dharmi (III. 27) Napi vyaptismarana (III. 41 ) 107 Pratibhasabhedasya (VI. 60 ) Narthalokau karanam (II. 6) 65 Pratijnayastu (III. 51 ) Nasmin Saririni (III. 74) 130 Pratityantaravyava ( II. 4) Nastyatra bhittau ( III. 77 ) 131 Pratyaksadinimittam (III. 2) Nastyatra bhutale (III. 79 ) 132 Pratyaksamevaikam ( VI. 55 ) Nastyatra dhumo (III. 82) 132 Pratyaksetarabhedat (II. 2) Nastyatra guhayam (III. 93) 135 | Pratyayanaya ( III. 24 ) Nastyatra-pratibaddha ( III. 81 ) 132 Pretyasukhaprado ( VI. 18) 154 1 195 197 Too 99 191 115 80 191 94 164 For Personal & Private Use Only

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16 R S T. O2 116 Parvottaracharinoh (III. 18) 93 | Saugata-gankhya-yauga ( VI. 57 ) 191 Purusantarapurvartha ( VI. 4) 156 Siddhah sravanah ( VI 14) 162 Siddhah sravanah (VI. 36 ) 176 Siddhe pratyaksatvadi (VI. 35 ) 176 Spastataya prakrita (VI. 50 ) 189 Ragadvesamohakranta ( VI. 51 ) 190 Suchi narasirah (VI. 19) 164 Rasadekasamagrya ( III. 60 ) 122 Svarthamuktalaksanam (III. 54 ) 117 Svarthapararthabhedat ( III, 53 ) 117 Svaparvarthavyavasaya (I. 1) 12 Sabdanuchcharane'pi ( I. 10 ) Svarupenasatvat ( VI. 24) 168 Sa Devadatto (III. 4 ) Svavisayopadarsaka (VI. 3) 156 Sadhanat sadhyavijnanam Svavaranaksayo (II. 9) 68 (III. 14) 90 Svayamasamarthasya ( VI. 65 ) 194 Sadhyabhave sadhanabhavo Svonmukhataya pratibhasanam (III. 49) 113 (1.6) 38 Sadhyam dharmah (III, 25 ) 98 Sadhyadharmadhara (III. 34 ) Sadhyadharmini (III. 35 ) Tadanumanam (III, 52 ) Sadhyabinabhavitvena (III. 15 ) 91 Tadavinabhava (III. 39 ) 106 Sadhyavyaptam sadhanam Tadanvayavytireka ( II, 7 ) (III. 48 ) 113 Taddedha (II. 1 ) Sadrisaparinama (IV. 4) 150 Tadvachanamapi (III. 53 ) Sadrise tadevedam (VI. 9) 161 161 Tadvyaparasritam (III. 63 ) Sahacharinorapi (III. 64 ) Tannischayatmakam (1.3) Sahacharinorvyapya (III. 16 ) Tarkat tannirnayah ( III. 19) 93 Sahakramabhava (IJI. 17 ) 92 Tarkasyeva vyapti (VI, 59 ) Sahajayogyatasamketa (III. 100 ) 140 i Tasmadagniman ( VI. 49 ) 189 Sa heturdvedho (III, 57 ) 121 Tasmadvastavo ( VI. 70 ) 195 Samagrivisesa ( II. 11 ) 72 Tasya vaspadibhavena ( VI. 26) 168 Samanyam dvedha (IV.3) 750 Tatha pratibhasanat (VI. 62 ) 19.4 Samanyavigesatma (IV. 1) 146 Tatparamabhidhiya (III. 42 ) 108 Samarthanam va varam (III. 45 ) 110 Tatpramanyam svatah (I. 13 ) 44 Samarthasya karane (VI. 63 ) 194 Tatranistadi (VI. 12) . 162 Samavayetiprasaigah ( VI. 72 ) 195 Tatra pratyaksa (VI. 16) 163 Sambhavadanyad ( VI. 74) 198 Tato'nyat tadabhasam ( VI-1) 156 Samskarodbodha (III. 3) Tavata cha sadhya (III. 97 ) 137 Sandigdhaviparyasta (III, 21 ). 94 | Tenajnatatvat (VI. 28 ) Sankitavrittistu (VI. 33 ) 173 Tena paksastadadhara ( III, 98 ) 137 Saokhyam prati (VI. 27) Sarvajnatvena (VI. 34 ) 174 Savaranatve ( II, 12 ) 75 Udagad Bharanih ( III. 69). 129 191 169 169 IT For Personal & Private Use Only

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iv 193 150 106 179 Udesyati sakatam ( III. 68) 128 Visamvadat ( VI, 54) 190 Upalabdhirvidhi ( III. 58) 121 Visayabhasah (VI. 61 ) Visesascha ( IV. 6) Upalambhanupalambha ( III. 11 ) 87 Vriksoyamityadi (III. 10 ) 84 Vyaktirupam cha (III. 40 ) Vyaptau tu sadhyam (III. 32 ) 101 Vadhitah pratyaksa (VI. 15 ) 162 Vyatireke siddha ( VI. 44 ) 162 Vaibadye'yi paroksam (VI, 7) 159 Vyavriltyapi na tat (VI. 68 ) 195 Vidyudadinati( VI. 43 ) 178 Vyutpannaprayogastu (III. 94) 136 Vikalpasiddhe (III. 28 ) 99 Vipaksepyaviruddha (VI. 30 ) 173 Viparita-nischita ( VI. 29) 171 Yah pramimite (V.3) 154 Viparitanvayascha ( VI. 42 ) 178 Yatha anusno'gnir (VI. 38 ): 87 Viparitavyatirekascha ( VI. 45 ) 179 Yatha mervadayah (III. 101 ) : 140 Viruddhanupalabdhi (III. 86 ) 133 Yathasmin pranini (III, 87 ) 134 Viruddhatadupalabdhih ( III. 71 ) 129 Yatha nadyastire ( VI. 52 ) 190 Visadam pratyaksam (II. 3) 50 | Yatha sa evayam (III. 6 ) 84 For Personal & Private Use Only

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GENERAL INDEX. 96 26 xliii 29 1901 Anupalabdhi 48, 121 Anvaya 112, 121 Abadhita 94, 96 Anvyaya dristanta Abadhya - 96 Anvaya-vyapti-jnana Abhava 48, 157 Apavada Abhaya-deva Aprama Abheda Apramanya Abhinibodhika Aprasiddha Abhipreta Apratita Abhipsita Apta 138, 139, 144 Abhranta xxxyi Apurva Abinabhava 88, 92 Aparvartha 12, 25, 28, 36, 37 Achaksu 68--70 Archata Agama 48, 79, 80, 137, 139 Arhat Agamabadha 95 Artha Agamabadhita Anumana 164 Arthapatti 48 Agamabhasa Aristotle 109 Ajiva 3, 35 Asaiga xxxix Ajnana - 27 Asiddha 94, 96 Akalanka i, ii, xix-xxiii, xxx--xlx 3, 35 Aksa 56 Atindriya Pratyaksa 61, 75 Alayavijnana xxvii, 29 Ativyapti 24 Amukhya Pratyaksa 62 Avadhi 13, 14, 17, 18, 50, 53, 54, Anadhyavasaya 32, 33, 35, 157 56, 69, 70, 72-75 Anandagiri xl Avagraha 14, 36, 59, 75, 82, 83 Ananta-virya ii, xxiv, xxx, xlii, xliii ! Avaya 14, 15, 59, 75, 82, 85 Anavastha Aviruddha 121 Anindriya Vyapyopalabdhi 127 Anindriya-nivandhana Auupalabdhi 131 Anindriya-pratyaksa Svabhava Anupalabdhi 132 Anirakrita Vyapaka Anupalabdhi 132 Antaraya 73 Karyanupalabdhi 132 36, 48, 57-59, 79, 80, Karananupalabdhi 132 90, 91, 116, 117 Purvachara Anupalabdhi 133 Anumana-badha Sahachara Anupalabdhi 133 Anumanabhasa 192 Uttarachara Anupalabdhi 133 Anumiti 13901 Karyopalabdhi 135 Asrava 107 . 60, 62 61 95 For Personal & Private Use Only

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xxv, xxyi 95 XXV 188, 189 xxxviii Do (Sadharmya or Anvaya) 179, 180, 181, 185, 186 Do (Vaidharmya or Vyatireka ) 179, 180, 181, 183, 185, 187 Dusana 107 Bachaspati Misra Badha Baibhasika Bala-prayogabhasa Bana-bhatta Bandha Bhartrihari Bhava Bhava-pratyaya Bhusana Bimala-dasa Buddha Buddhi-siddha Gautama Gavaya Guna Guna-pratyaya Guna-ratna Guna-sthana vii 84, 85, 119 S. 157 74, 75 74, 75 197 . suusana 73 xxxviii * 99 H C. 178 Haribhadra ii, vi Chaksu 68, 69 | Hemachandra Chandraprabha Sari i Hetu 88, 91, 105, 109, 110, 111, 113, Charvaka xli, 48 114-119, 121, 123, 169, 176 Hetvabhasa 166, 167 D. Do Asiddha 166-168 Dantidurga xxxii Do Viruddha 166, 167, 172 Darsana 68, 69, 70, 72 Do Anaikantika 166, 167, 173, Darsanavaraniya Karmas 70 174, 175 Devanandi i, xxxii Do Aki chitkara 166, 176, 177 Deva-Suri Do Siddha-sadhana 178 Dharana 14, 16, 59, 75, 81, 82, 83 Do Vadhita-visaya Dharavahika Jnana 22, 23, 37 Do Kalatita 167 Dharmabhusana Do Prakarana sama 167 Dharmakirti xxxiii, xxxiv xxxvi, Do Vadyasiddha 170, 171 xxxviii, xxxix, xl Do Prativadyasiddha 171 Dharmottara xliii Do Ubhayasiddha Dhrauvya 149 Do Visesyasiddha Dignaga xxxvi, xxxvii, xxxviii, xxxix Do Visesanasiddha 171 Dravya 72, 148, 149, 157 Do Bhagasiddha 171 Dravyarthika 146 Do Asrayasiddha 171 Dristanta 105, 109, 110, 112, 114, 115 Do Asrayaikadesasiddha 171 Dristantabhasa 179, 181 Do Vyartha-visesyasiddha 171 Do ( according to Hemachandra) Do Vyartha-visesanasiddha. 171 158, 188 Do Sandigdha-visesyasiddha 171 171 170 For Personal & Private Use Only

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vii 72 Ida 88,91 vii, viii, xli - 165 xxxvi Hetvabhasa, Sandigdha-visesana 68, 69, 70, 74 siddha 171 Kevalin 55 Do Nischita-vipaksa-vritti 173 Kepala jnana 72, 74 Do Sankita-vipaksa-vritti Kevala Pratyaksa 73, 75 174, 175 Krittika 93 Ksayopasama 69 Ksetra 65 Kundakunda i, xiv, xvii Iha 14, 36, 59, 75, 82, 83 Kumarasena xxxiii Indriya 60, 62, 63 Kumarila Bhatta ix, xiv, xxxiv, xxxix Indriya-nivandhana Kumati 14, 17 Indriya-pratyaksa Kusruta 14, 17 Isat-indriya It Sing Linga Loka-badha 95 Jaimini Loka-vadhita Anumana Javali Jayanta Bhatta ix, x M Jinadas Gani Mahottar Madhava vi, xl Jinadatta vi Madhyamika xxv, 24 Jinasena xxxiii, xli Mahabharata Jiva :: 35, 68, 70 Mahavira Jnana 28, 68.72 Maitreyi Jianachandra Mallinatha xxxix Juayamana Mallisena iii Jranavaraniya Karmas Manas . 65 Juanendriya : 64 Maigalacharana Manahparyaya 13, 14, 17, 18, 50, 54, Kala 56, 65, 69, 72--75 Kalidasa 39 Manikyanandi ii, xxiv, xxv, xxix, Kalpanapodha xli Kanada Manahpratyaksa Kapila vii, viii Manoratha xxxviii Karana 122, 123, 124 Mati 13, 14, 17, 18, 54, 55, Karana-hetu 125, 128 56, 69, 81 Karma 69, 71, 157 Mayavadin Karmendriya Mechaka Karya 122, 123 Meru Karya-hetu 124, 128 Mohaniya karmas Kevala' , 13, 14, 17, 18, 54, 56, Moksa 90, 91 6 K 72 xxxti vii 28 29 63, 64 4. 3, 35 For Personal & Private Use Only

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viii 70 31 31 N 12 156 31 28,35 95 Mukhya pratyaksa 54, 61, 62, 72, Prachalaprachala 73, 74, 75 Pradarsaka Pradarsakatva Prajnakara xliii Naya Prama 4, 6, 1994 12, 20, 25, 27 Nidra Pramana (definition) Nidranidra Pramanabhasa Nigamana 108-I11, 113, 115, Pramana-siddha 99 116, 119 Pramanya 46 Nigraha-sthanas Pramata xxxiv 39, 40 Nirjara 3, 35 Prameya 39, 40 Nirmala Pramiti . 27, 39, 40 Nirvikalpaka darsana 157 Prapaka Nirvikalpa pratyaksa Pratijna 105, 109, 111, 115, 116, Nischaya 29, 146, 147 118, 119 Nisedha Pratisedha 121 121 No indriya 62, 65 Prativadi 197 Nyaya-vaisesika xli Pratiti-badha Pratyabhijnana 79, 80, 84, 85, 86 Pratyabhijnanabhasa (Ekatva and Sadrisya) 161 Paksa 88, 98, 102, 104, 111, Fratyaksa Pratyaksa , xxxvi, 13, 48-55, 57, 116, 118, 176 66, 79, 80, 83, 89, 94 Paksabhasa. 162, 163, 165 Pratyaksa-badha 95 Pani 63 Pratyaksabhasa 158, 159 Paramarthika pratyaksa 54, 61, 62, Pratyaksa-vadhita 163 Pravritti 72, 73, 75 Pararthanumana 117, 118, 119 Pravrittivijnana xxvii, 29 Paroksa 49, 50-56, 58, 78 Purvachara 122, 124, 125, 128 81, 83, 115 Pujyapada xxxii Paroksabhasa 159, 160 Paryaya 149 Paryayarthika 146 Rajasekhara iii, vi, x Patanjali vii, x Rasa 123 Payu 63 Ratnaprabhasuri Phalabhasa 195, 196 Right conduct Prabhachandra ii, xxxi, xxxiii, xl, xli, Right faith xliv Right knowledge Prabhakara xiii, xl, xli, xlx Riju . Prachala 70 Ritvik Pada 63 31 R For Personal & Private Use Only

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xxvi 93 96 72 160 97 Rohini 93 Sanvyavahara Rupa 123 Saavyavaharika Pratyaksa Rupaskandha xxvii Sapta-bhangi Naya xiv, Saptaparna Sarabha Sabda 13, 48, 50, 57, 138, 139 Sarvajnas 17 Sadhana 88, 90, 92, 97, 111, 113, | Sarvastitvavadin 117, 169 Satta 148 Sadharmya 113, 114, 128 Sautrantika XXV Sadharmya Udharana 115 Seven Tattvas 3, 35 Sadhya 88, 90, 92, 94-98, 101, Siddharsi ii IU, 113, 114, 118 Siddhasena i, ii, xix, xxxv Sadhyabhasa 97 Silanka XXXV Sahabhava * 92, 93 Simsapa Sahachara 122, 129 Sisadhayisita Sahachari Hetu 1241 Sistachara Sahasatuiga xxxi, xxxii Smarana Sakala Jnana Smaranabhasa Sakala Pratyaksa 72, 73, 75 Smriti 79, 80, 83, 85 Sakya Spasta 50, 51 Samagri Sruta 13, 14, 17, 18, 50, 51, 55, Samanta bhadra i, xviii, xxxiv, xl . 56, 69, 81, 138 Samanya 146, 147, 157 Subandhu xxxviii Samaropa 32, 37 Subhatunga xxxi Samavaya 157 Svabhava I 22 Sambhavana Svabhava Hetu 124 Samjukta Samavaya Svavachanabadhita Anumana Samvara Svarthanumana 117 Samsaya 32, 33, 35, 157 Svarupasiddha. 168, 170 Samskara 16,81 Svavyavasaya Samyak Charitra 3 Styanagriddhi 70 Samyak Darsana sunyavadin 29 Samyak Juana 3, 35 Samyaktva 3, 35 Sandigdhasiddha 168-170 79, 80, 87, 89, 93 Tarka Saijaskandha Tarkabhasa 161 Sankara Tiryaksamanya . . iv, ix, xxv, xl Trikaladarsi Sankhya Sankhyabhasa 191 Sannikarsa 31, 158 | Udaharana 104-108, III, 115, 116 Sanskaraskandha xxvii Udyotkara iv, xxxvii, xxxix 72 152 165 35 xxvii 150 .: 17 U For Personal & Private Use Only

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75 121 130 68 130 130 150 149 55 134 13+ 134 137 146 Uha 80, 87-89 Viparyaya 32, 34, 35, 157 Umasvami i, xiv, xvii Vipula Upalabdhi 121 Viruddha . Upamana 48, 85, 86 , Vyapya upalabdhi 129 Upamiti Karya >> 130 Upastha Karana , Upayoga Purvachara , Urddhata-samanya Uttarachara , Utpada Sahachara , 131 Uttara-chara 122, 124, 125, 129 Anupalabdhi 133 Utsarga Karya Anupalabdhi Karana ..., 13+ ,,Svabhava 1 Vada-nyaya xxxiv , Vyapaka 1 Vadi 197 ,, Sahachara , 134 Vadideva Suri xlviii , Karyopalabdhi Vadiraja xliii Visada 50, 51 Vaidharmya : 114, 128 Visaya Vaidharmya Udaharana 115 Visayabhasa 194 Vak Visesa 146, 147, 157 Vako-vakya Vitaragakatha 111, 116 Vasana Vyapya 89, 92, 93, 112 Vasubandhu xxxvii, xxxviii, xxxix Vyapaka 88, 89, 92, 93 Vatsyayana Vyapti 88, 92, 106, 109, III, Vedas 114, 119, 172 xxvii Vyaptijana Vedana-skandha 88 Vibha ngavadhi 14, 17 Vyasa viii Vibhrama Vyatireka 112, 121, 150, 151 Vidhi 121 Vyatireka dristanta 113 Vidyananda iii, xxxiii, xl Vyavahara 146, 147 Vidyanandi iii, xxiv Vyavasaya Vijigisu katha 112 Vyaya Vijnanaskandha Vijnanadvaitavadin Vikala Jnana 72 Yajnavalkya Vikala Pratyaksa 72, 73, 75 Yogachara xxv, Vikalpa 99, 101 Yogipratyaksa Vikalpa-siddhi 100 Yogis Vimaladasa iii Yogyata Vimoha 34 Yuan Chwang Xxxviji, xl 65 ana 33 28, 29 xxvii 29 For Personal & Private Use Only

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PRAMEYA-RATNA-MALA (PARIKSAMUKHA-LAGHU-VRITTI) BY , ANANTA VIRYA. anantavIryaracitA prameyaratnamAlA - (parIkSAmukhalaghuttiH ) For Personal & Private Use Only

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yasidimaidolee prameyaratnamAlA // OM namaH siddhebhyaH // natAmaraziroratna - prabhAmotanakhatviSe / namojinAya durvAramAravIramadacchide / / 1 / / akala co'mbhodherudadhe yena dhImatA / nyAyavidyAmRtaM tasmai namo mANikyanandine // 2 // prabhenduvacanodAracandrikAprasare sati / mAdRzAH ka nu gaNyante jyotiriGgaNasannibhAH // 3 // tathA'pi tadvaco'pUrvaM racanAruciraM satAm / cetoharaM bhRtaM yadvanadyA navaghaTe jalam // 4 // vaijeyapriyaputrasya hIrapasyoparodhataH / zAntiSeNArthamArabdhA parIkSAmukhapazcikA // 5 // zrImannyAyAvArapArasyAmeyaprameyaratnasArasyAvagAhanamavyutpannaiH kartuM na pAryata iti tadavagAhanAya potaprAyamidaM prakaraNamAcAryaH prAha / tatprakaraNasya ca sambandhAditrayAparijJAne sati prekSAvatAM pravRttirnasyAditi tatrayAnuvAdapura:saraM vastunirdeza paraM pratijJAzlokamAha pramANAdartha saMsiddhistadAbhAsAdviparyayaH / iti vadaye tayorlakSma siddhamalpaM laghIyasaH // 1 // ityasyArthaH - ahaM vacye pratipAdayiSye / kiM tallakSma, lakSaNam / kiM viziSTaM lakSma ? siddhaM, pUrvAcAryaprasiddhatvAt / punarapi kathaMbhUtaM ? alpamalpagranthavAcyatvAt / granthato'lpamarthatastu mahadityarthaH / kAn laghIyaso vineyAnuddizya / lAghavaM matikRtamiha gRhyate na parimANakRtaM nA'pi kAlakRtaM tasya pratipAdyatvavyabhicArAt / kayostallakSma tayoH pramANatadAbhAsayoH // kutaH yato'rthasya paricchedyasya saMsiddhiH saMprAptijJaptirvA bhavati // kasmAtpramANAt / na kevalaM pramANAdartha saMsiddhirbhavati / viparyayo bhavati / arthasaMsa 1 For Personal & Private Use Only

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prmeyrtnmaalaa| ddhayabhAvo bhavati / kasmAttadAbhAsAt pramANAbhAsAt // itizabdo hetvarthe iti hetoH||aymtr smudaayaarthH| yataH kAraNAtpramANAdarthasaMsiddhirbhavati / yasmAcca tadAbhAsAdviparyayo bhavati / iti hetostayoH pramANatadAbhAsayorlacama lakSaNamahaM vakSye iti // nanu sambandhAbhidheyazakthAnuSThAneSTaprayojanavanti hi zAstrANi bhavanti / tatrAsya prakaraNasya yAvadabhidheyaM sambandho vA nAbhidhI. yate na tAvadasyopAdeyatvaM bhavitumarhati / eSa vandhyAsuto yAtItyAdivAkyavat / dazadADimAdivAkyavacca // tathA zakyAnuSThAneSTaprayojanamapi zAstrAdAvavazyaM vaktavyameva / azakyAnuSThAneSTasyeSTaprayojanasya sarvajvaraharatakSakacUDAratnAlaGkAropadezasyeva prekSAvadbhiranAdaraNIyatvAt / / tathA zakyAnuSThAnasyApyaniSTaprayojanasya vidvadbhiravadhIraNAnmAtRvivAhAdipradarzakavAkyavaditi // satyaM, pramANatadAbhAsapadopAdAnAdabhidheyamabhihitameva / pramANatadAbhAsayoranena prakaraNenAbhidhAnAt // sambandhazcArthAyAtaH prakaraNatadabhidheyayo cyavAcakabhAvalakSaNaH pratIyata eva // tathA prayojanaM cokta lakSaNamAdizlokenaiva saMlacyate, prayojanaM hi dvidhA bhidyate / sAkSAtparamparayeti / tatra sAkSAtprayojanaM vakSye ityanenAbhidhIyate / prathamaM zAstravyutpattereva vineyairanve. SaNAt // pAramparyeNa tu prayojanamarthasaMsiddhirityanenocyate zAstravyutpattyanantarabhAvitvAdarthasaMsiddheriti // nanu niHzeSavighnopazamanAyeSTadevatAna. maskAraH zAstrakRtA kathaM na kRta iti na vAcyam / tasya manaHkAyAbhyAmapi sambhavAt // athavA vAcaniko'pi namaskAro'nenaivAdivAkyenAbhihito veditvyH| keSAzcidvAkyAnAmubhayArthapratipAdanaparatvenApi dRzyamAnatvAt / yathA zveto dhAvatItyukte zvA ito dhAvati zvetaguNayukto dhAvati ityarthadvayapratItiH / tatrAdivAkyasya namaskAraparatAbhidhIyate / arthasya heyopAdeyalakSaNasya saMsiddhiptirbhavati / kasmAtpramANAt / anantacatuSTayasvarUpAntaraGgalakSaNA, samavasaraNAdisvabhAvA bahiraGgalakSaNA lakSmIrmA ityucyate / aNanamANaH zabdaH mA ca ANazca mANau prakRSTau mANau yasyAsau prmaannH| hariharAyasambhAvavibhUtiyukto dRSTeSTAviruddhavAkca bhagavAnahannevAbhidhIyata ityasAdhAraNaguNopadarzanameva bhagavataH saMstavanamabhidhIyate / tasmAtmamANAda. vadhibhUtAdarthasaMsiddhirbhavati tadAbhAsAcca hariharAderarthasaMsiddhirna bhavati / iti hetoH sarvajJatadAbhAsayorlacama lakSaNamahaM vakSye-sAmagrIvizeSetyAdinA // For Personal & Private Use Only

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prameyaratnamAlA athedAnImupakSiptapramANatattve svarUpasaMkhyAviSayaphalalakSaNAsu catasRSu vipatipattiSu madhye svarUpavipatipattinirAkaraNArthamAha svApUrvArthavyavasAyAtmakaM jJAnaM pramANamiti // 1 // prakarSeNa saMzayAdivyavacchedena mIyate paricchidyate vastutattvaM yena tatpamANam // tasya ca jJAnamiti vizeSaNamajJAnarUpasya sanikarSAdernaiyAyikAdiparikalpitasya pramANatvavyavacchedArthamuktam // tathA jJAnasyApi svasaMvedanendriyamanoyogipratyakSasya nirvikalpakasya pratyakSatvena prAmANyaM saugataiH pari - kalpitaM tannirAsArtha vyavasAyAtmakagrahaNam // tathA bahirApahotRRNAM vijJAnAdvaitavAdinAM puruSAdvaitavAdinAM pazyatoharANAM zUnyaikAntavAdinAM ca viparyAsavyudAsArthamarthagrahaNam // asya cApUrvavizeSaNaM gRhItagrAhidhArAvAhijJAnasya pramANatAparihArArthamuktam // tathA parokSajJAnavAdinAM mImAMsakAnAmasvasaMvedanajJAnavAdinAMsAMkhyAnAM jJAnAntarapratyakSajJAnavAdinAM yaugAnAMca matamapAkartuM svapadopAdAnamityavyAptyativyAptyasambhavadoSaparihArAtsuvyavasthitameva pramANalakSaNam // asya ca pramANasya yathokkalakSaNatve sAdhye pramANatvAditi heturatraiva draSTavyaH / prathamAntasyApi hetuparatvena nirdezopapatteH // pratyakSaM vizadaM jJAnamityAdivat // tathAhi-pramANaM svApUrvArthavyavasAyAtmaka jJAna bhavati pramANatvAt // yattu svApUvothavyavasAyAtmaka jJAnaM na bhavati na tatpamANam / yathA saMzayAdirghaTAdizca / pramANaM ca vivAdApanam / tasmAtsvApUrvArthavyavasAyAtmakaM jJAnameva bhavatIti // na ca pramANatvamasiddham / sarvapramANasvarUpavAdinAM pramANasAmAnya vipratipattyabhAvAt anyathA sveSTAniSTasAdhanadUSaNAyogAt / atha dharmiNaM eva hetutve pratijJArthaMkadezAsiddho hetuH syAditi cenn| vizeSa dharmiNaM kRtvA sAmAnya hernu bruvatAM doSAbhAvAt / / etenApatadharmatvamapi pratyuktam / sAmAnyasyAzeSavizeSaniSThatvAt / na ca pakSadharmatAbalena hetorgamakatvamapi tvnythaanuppttibleneti| sA cAtra niyamavatI vipakSe bAdhakapramANabalAnizcitaiva / etena viruddhatvamanaikAntikatvaM ca nirastaM boddhavyam / viruddhasya vyabhicAriNazcAvinAbhAvaniyamanizcayalakSaNatvAyogAdato bhavatyeva sAdhyasiddhiriti kevalavyatirekiNo'pi hetorgamakatvAt / sAtmakaM jIvaccharIraM prANAdimatvAditivat / / For Personal & Private Use Only

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meyaratnamAlA athedAnIM svoktapramANalakSaNasya jJAnamiti vizeSaNaM samarthayamAnaH prAhahitAhitaprAptiparihArasamarthaM hi pramANaM, tato jJAnameva taditi // 2 // 4 hitaM sukhaM tatkAraNaM ca / ahitaM duHkhaM tatkAraNaM ca / hitaM cAhi ca hitAhite / tayoH prAptizca parihArazca tatra samartham / / hi-zabdo yasmAdarthe / tenAyamarthaH sampAdito bhavati / yasmAddhitAhitaprAtiparihArasamartha pramANaM / tatastatpramANatvenAbhyupagataM vastujJAnameva bhavitumarhati / nAjJAnarUpaM sannikarSAdi // tathA ca prayogaH pramANaM jJAnameva hitAhitaprAptiparihArasamarthatvAt / yattu na jJAnaM tanna hitAhitaprAptiparihArasamartham / yathA ghaTAdi / hitAhitaprAptiparihArasamartha ca vivAdApannam / tasmAt jJAnameva bhavatIti / nacaitadasiddhaM / hitaprAptaye'hita parihArAya ca pramANamanveSayanti prekSApUrvakAriNo na vyasanitayA sakalapramANavAdibhirabhimatatvAt / atrAha saugataH - bhavatu nAma sannikarSAdivyavacchedena jJAnasyaiva prAmANyaM na tadasmAbhirniSidhyate / tattu vyavasAyAtmakamevetyatra na yuktimutpazyAmaH / anumAnasyeva vyavasAyAtmanaH prAmANyAbhyupagamAt / pratyakSasya tu nirvikalpakatve'pyavisaMvAdakatvena prAmANyopapatteriti tatrAha - tannizcayAtmakaM samAropaviruddhatvAdanumAnavaditi // 3 // tat pramANatvenAbhyupagataM vastviti dharminirdezaH / vyavasAyAtmakamiti sAdhyam / samAropaviruddhatvAditi hetu: / anumAnavaditi dRSTAnta iti // ayamabhiprAyaH saMzaya viparyAsAnadhyavasAyasvabhAva samAropavirodhigrahaNalakSaNavyavasAyAtmakatve satyevAvisaMvAditvamupapadyate / visaMvAditve ca pramANatvamiti caturvidhasyApi samakSasya pramANatvamabhyupagacchatA samAropavirodhigrahaNalakSaNaM nizcayAtmakamabhyupagantavyam // nanu tathApi samAropavirodhivyavasAyAtmakatvayoH samAnArthakatvAt kathaM sAdhyasAdhanabhAva iti na mantavyam / jJAnasvabhAvatayA tayorabhede'pi vyApyavyApakatvadharmAdhAratayA bhedopapatteH / ziMzapAtvavRkSatvavat // athedAnIM savizeSaNamarthagrahaNaM samartha - yamAnastadeva spaSTIkurvannAha For Personal & Private Use Only

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prameyaratnamAlA anizcito'pUrvArtha iti // 4 // yaH pramANAntareNa saMzayAdivyavacchedenAnadhyavAsitaH so'pUrvArthaH // tenehAdijJAnaviSayasyAvagrahAdigRhItatve'pi na pUrvArthatvam / avagrahAdinehAdiviSayabhUtAvAntaravizeSanizcayAbhAvAt // athoktaprakAra evApUrvArthaH kimanyo'pyastItyAha ___ dRSTo'pi samAropAttAhagiti // 5 // dRSTo'pi gRhIto'pi-na kevalamAnazcita evetyapi shbdaarthH| tAgapUrvArthoM bhavati / samAropAditi hetuH // etaduktaM bhavati-gRhItamapi dhyAmalitAkAratayA yanniktuM na zakyate tadapi vastvapUrvamiti vyapadizyate pravRttasamAropAvyavacchedAt // nanu bhavatu nAmApUrvArthavyavasAyAtmakatvaM vijJAnasya svavyavasAyaM tu na vidma ityatrAha svonmukhatayA pratibhAsanaM svasya vyavasAya iti // 6 // svasyonmukhatA svonmukhatA tayA svonmukhatayA svAnubhavatayA pratibhAsanaM svasya vyvsaayH|| atra dRSTAntamAha .... arthasyeva tadunmukhatayeti // 7 // tacchabdenArtho'bhidhIyate / yathArthonmukhatayA pratibhAsanamarthavyavasAyastathA svonmukhatayA pratibhAsanaM svasya vyavasAyo bhavati / atrollekhamAha . ghaTamahamAtmanA vedmIti // 8 // nanu jJAnamarthamevAdhyavasyati na svAtmAnam / AtmAnaM phalaM veti kecit / kartRkarmaNoreva pratItirityapare / kartRkarmakriyANAmeva pratItirityanye / teSAM matamakhilamapi pratItibAdhitamiti darzayannAha____ karmavatkartR karaNakriyApratIteriti // 6 // jJAnaviSayabhUtaM vastu karmAbhidhIyate / tasyaiva jJaptikriyayA vyApyatvAt / tasyeva tadvat / kartA AtmA / karaNaM pramANam / kriyA pramitiH / kartA ca karaNaM ca kriyA ca tAsAM pratItiH tasyA iti hetau kA prAguktAnubhavollekhe yathAkramaM tatpratItirdraSTavyA // nanu zabdaparAmarzasaciveyaM pratItirna vastutvabalopajAtetyatrAha For Personal & Private Use Only

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prameyaratnamAlA zabdAnuccAraNe'pi svasyAnubhavanamarthavaditi // 10 // yathA ghaTAdizabdAnuccAraNe'pi ghaTAdyanubhavastathA'hamahamikayA yo'yamantarmukhAkAratayAvabhAsaH sa zabdAnuccAraNe'pi svayamanubhUyata ityarthaH // amumevArthamupapattipUrvakaM paraM prati solluNThamAcaSTe-- ko vA tatpratibhAsanamarthamadhyakSamicchaMstadeva tathA necchet // 11 // ko vA laukikaH parIkSako vA / tena jJAnena pratibhAsituM zIlaM yasya sa tathoktastaM pratyakSaviSayamicchan viSayidharmasya viSaye upacArAt tadeva jJAnameva tathA pratyakSatvena necchet, api vicchedeva / anyathA aprAmANikatvaprasaGgaH syAdityarthaH / / atrodAharaNamAha pradIpavaditi // 12 // idamatra tAtparyam - jJAnaM svAvabhAsane svAtiriktasajAtIyArthAntarAnapakSa gatyacArthaguNatve sati adRSTAnuyAyikaraNatvAtpradIpabhAsurarAkAravat // atha bhavatu nAmAkvalakSaNalakSitaM pramANaM, tathApi tatprAmANyaM svataH parato vA / na tAvatsvataH avipratipattiprasaGgAt / nApi parataH - anavasthAprasaGgAditi matadvayamAzaMkya tannirAkaraNena svamatamavasthApayannAha - - tatprAmANyaM svataH paratazceti // 13 // sopaskArA hi vAkyAni bhavanti / tata idaM pratipattavyaM - abhyAsadazAyAM svato'nabhyAsadazAyAM ca parata iti / tena prAguktaikAntadvayanirAsaH na cAnabhyAsadazAyAM parataH prAmANye'pyanavasthA samAnA, jJAnAntarasyAbhyastaviSayasya svataH pramANabhUtasyAGgIkaraNAt / athavA prAmANyamutpattau parata eva / viziSTakAraNaprabhavattvAdviziSTakAryasyeti / viSayaparicchittilakSaNe pravRtilakSaNe vA svakArye abhyAsetaradazApekSayA kacitsvata: paratazceti nizrIyate / nanutpattau vijJAnakAraNAtiriktakAraNAntara savyapekSatvamasiddham / prAmANyasya taditarasyaivAbhAvAt / / guNAkhyamastIti vAGmAtraM, vidhimukhena kAryamukhena vA guNAnAmapratIteH // nAdhyaprAmANyaM svata eva prAmANyaM tu parata eveti viparyayaH zakyate kalpayitum || anvayavyatire For Personal & Private Use Only

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prameyaratnamAlA * kAbhyAM hi trirUpAlliGgAdeva kevalAt prAmANyamutpadyamAnaM dRSTam / pratyakSAdiSvapi tathaiva pratipattavyaM nAnyatheti / tata evA''toknatvaguNasadbhAve'pi na tatkRtamAgamasya prAmANyam / tatra hi guNebhyo doSANAmabhAvastadabhAvAcca saMzayaviparyAsalakSaNAmAmANyadvayAsave'pi prAmANyamautsargikamanapAditamAsta eveti / tataH sthitaM prAmANyamutpattau na sAmagracantarasApekSamiti / nApi viSaya paricchittilakSaNe svakArye svagrahaNasApekSam / agRhItaprAmAeyAdeva jJAnAdviSayaparicchittilakSaNakAryadarzanAt // nanu na paricchittimAtraM pramANakArya tasya mithyAjJAne'pi sadbhAvAt / paricchittivizeSaM tu nAgRhItaprAmANyaM vijJAnaM janayatIti / tadapi bAlavilasitam / nahi prAmANyagrahaNottarakAlamutpattyavasthAtaH paricchittervizeSo'vabhAsate gRhItaprAmANyAdapi vijJAnAnnirvizeSaviSaya paricchedopalabdheH // nanu paricchitimAtrasya zuktikAyAM rajatajJAne'pi sadbhAvAttasyApi pramANakAryatvaprasaGga iti cet - bhavedevaM, yadyarthAnyathAtvapratyaya svahetUtthadoSajJAnAbhyAM tannApodyeta // tasmAdyatra kAraNadoSajJAnaM bAdhakapratyayo vA nodeti, tatra svata eva prAmAyamiti / na caivamaprAmANye'pyAzaGkanIyaM, tasyaM vijJAnakAraNAtiriktadoSasvabhAvasAmagrI savyapekSatayotpatteH nivRttilakSaNe ca svakArye svagrahaNasApecatvAt / taddhi yAvanna jJAnaM na tAvatsvaviSayAtpuruSaM nivartayatIti / / tadetatsarvamanalpatamovilasitam // tathAhi - na tAvatprAmANyasyotpattau sAmagracantarApekSatvamasiddham / zrAptapraNItatvalakSaNaguNasannidhAne satyevAptapraNItavacaneSu prAmANyadarzanAt / yadbhAvAbhAvAbhyAM yasyotpatyanutpattI tat tatkAraNakamiti loke'pi suprasiddhatvAt / yaduktam - "vidhimukhena kArya - mukhena vA guNAnAmapratItiriti" tatra tAvadAtapraNItazabde na pratItirguNAnAmityayuktaM praptapraNItattvahAniprasaGgAt / / atha cakSurAdau guNAnAmapratItirityucyate tadapyayuktam / nairmalyAdiguNAnAmabalAbAlAdibhirapyupalabdheH // atha nairmalyaM svarUpameva na guNaH tarhi hetoravinAbhAvavaikalyamapi svarUpavikalataiva na doSa iti samAnam // atha tadvaikalyameva doSaH tarhi liGgasya cacurAdeva tatsvarUpasAkalyameva guNaH kathaM na bhavet 1 prAptokte'pi zabde mohAdilakSaNasya doSasyAbhAvameva yathArthajJAnAdilakSaNaguNasadbhAvamabhyupagacchA tra tathA necchatIti kathamanunmattaH 1 athoktameva - zabde For Personal & Private Use Only

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pramayaratnamAlA guNAH santo'pi na prAmANyotpattau vyApriyante kintu doSAbhAva eveti // satyamuktaM, kintu na yuktametat / pratijJAmAtreNa sAdhyasiDherayogAt / nahi guNebhyo doSANAmabhAva ityatra kizcinnibandhanamutpazyAmo'nyatra mahAmohAt // athAnumAne'pi trirUpaliGgamAtrajanitaprAmANyopalabdhireva tatra heturiti cenna / uktottaratvAt // tatra hi trairUpyameva guNo yathA tadvaikalyaM doSa iti nAsamato hetuH / api cAprAmANye'pyevaM vaktuM zakyata eva / tatra hi doSebhyo guNAnAmabhAvastadabhAvAcca prAmANyAsatve apAmAeyamAtsargikamAsta ityaprAmANyaM svata eveti tasya bhinna kAraNaprabhavatvavarNanamunmattabhASitameva syAt // kizca guNebhyo doSANAmabhAva ityabhidadhatA guNebhyo guNA evetyabhihitaM syAt / bhAvAntarasvabhAvatvAdabhAvasya / tatomAmANyasattvaM prAmANyameveti naitAvatA prpkssprtikssepH| avirodhakattvAt / tathA anumAnato'pi guNAHpratIyanta eva, tathAhi-mAmANyaM vijJAnakAraNAti riktakAraNamabhavaM, vijJAnAnyatve sati kAryatvAt aprAmANyavat / tathA pramANamAmANye bhinnakAraNajanye, bhinnakAryatvAt / ghaTavastravaditi ca // tataH sthitaM prAmANyamutpattau parApekSamiti // tathA viSayaparicchittilakSaNe pravRttilakSaNe vA svakArye svagrahaNaM nApekSata iti naikAntaH kaccidabhyastaviSaya eva parAnapekSatvavyavasthAnAt // anabhyaste tu jalamarIcikAsAdhAraNapradeze jalajJAnaM parApekSameva / satyamidaM jalaM, viziSTAkAradhAritvAt ghaTa ceTikApeTakadardurArAvasarojagandhavattvAcca, paridRSTajalavAdityanumAnajJAnAdarthakriyAjJAnAcca, svataH siddhaprAmANyAtmAcInajJAnasya yathArthatvamAkalpamavakalpyata eva // yadapyabhihitaM prAmANyagrahaNottarakAlamutpattyavasthAtaH paricchittervizeSo nAvabhAsata iti / tatra yadyabhyastaviSayenAvabhAsata ityucyate tadA tadiSyata eva / tatra prathamameva niHsaMzayaM viSayaparicchittivizeSAbhyupagamAt / anabhyastaviSaye tu tadgrahaNottarakAlamastyeva vissyaavdhaarnnsvbhaavpricchittivishessH| pUrva pramANApramANasAdhAraNyA eva paricchitterutpatte // nanu prAmANyaparicchityorabhedAtkathaM paurvAparyamiti 1 / naivam / nahi sarvA'pi paricchittiH prAmAeyAtmikA, prAmANyaM tu paricchittyAtmakameveti na dossH|| yadapyuktam-bAdhakAraNadoSajJAnAbhyAM prAmANyamapocata iti-tadapi phalgubhASitameva / apAmAeye'pi tathA vaktuM zakyatvAt // tathAhi-prathamamapramANameva jJAnamutpadyate For Personal & Private Use Only

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meyaratnamAlAM pazcAdabAdhabodhaguNajJAnottarakAlaM tadapoyata iti / tasmAtmAmANyamaprAmANyaM vA svakArye kacidabhyAsAnabhyAsApekSayA svataH paratazceti nirNetavyamiti // devasya sammatamapAstasamastadoSaM vIkSya prapaJcaruciraM racitaM samasya / mANikyanandivibhunA zizubodhahetomanasvarUpamamunA sphuTamabhyadhAyi // 1 // iti parIkSAmukhalaghuvRttau pramANasya svarUpoddezaH // 1 // - atha pramANasvarUpavipratipattiM nirasyedAnIM saMkhyAvipratipattiM pratikSipansakalamamAraNabhedasandarbha saMgrahaparaM pramANeyattApratipAdakaM vaakymaad|| taddvedheti // 1 // tacchabdena pramANaM parAmRzyate / tatpramANaM svarUpeNAvagataM dvedhA dviprakArameva / sakalapramANabhedAnAmatraivAntarbhAvAt / tadvivamadhyakSAnumAnamakAreNApi sambhavatIti tadAzaGkAnirAkaraNArtha sakalapramANabheda saMgrahazAlinIM saMkhyai orataroti pratyakSetarabhedAditi // 2 // pratyakSaM vacyamANalakSaNaM, itaratparokSaM, tAbhyAM bhedAtpramANasyeti zeSaH / / na hi paraparikalpitaikadvitricatuHpaJcaSadmamANasaMkhyA niyame nikhilapramANabhedAnAmantarbhAvavibhAvanA zakyA karttum / / tathAhi pratyacaikapramANavAdinazvAvasya nAdhyate laiGgikasyAntarbhAvo yuktaH tasya tadvilakSaNatvAt / sAmagrIsvarUpabhedAt // atha nApratyakSaM pramANamasti visaMvAdasambhavAt / nizcitAvinAbhAvAlliGgAlliGgini jJAnamanumAnamityAnumAnikazAsanaM / taMtra ca svabhAvaliGgasya bahulamanyathA'pi bhAvo dRzyate / tathAhi kaSAyarasopetAnAmAmalakAnAmetaddezakAlasambandhinAM darzane'pi dezAntare kAlAntare dravyAntarasambandhe ca anyathA'pi darzanAtsvabhAvaheturvyabhicAryeva latAcyUtavallatAziMzapAdisambhAvanAcca // tathA kAryaliGgamapi gopAlaghaTikAdau dhUmasya zakramUrdhina cAnyathA'pi bhAvAtpAvakavyabhicAryeva / tataH pratyakSamevaikaM pramANamasyaivAvisaMvAdakatvAditi / tadetadbAlavilasitamivAbhAtyupapattizUnyatvAt // tathAhi-- kimapratyakSasyotpAdakakAraNAbhAvAdAlambanAbhAvAdvA prAmANyaM - For Personal & Private Use Only

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prameyaratnamAlA niSidhyate ? tatra na tAvatmAktanaH pkssH| tadutpAdakasya sunizcitAnyathAnupapattiniyatanizcayalakSaNasya sAdhanasya sadbhAvAt / / no khalvapyudIcInaH pataH / tadAlambanasya pAvakAdeH sakalavicAracaturacetasi sarvadA pratIyamAnatvAt // yadapi svabhAvahetorvyabhicArasambhAvanamuktam tadapyanucitameva svabhAvamAtrasyAhetuttvAt / vyApyarUpasyaiva svabhAvasya vyApakampati gamakatvAbhyupagamAt // na ca vyApyasya vyApakavyabhicAritvaM vyApyattvavirodhaprasaGgAt // kizca evaMvAdino nAdhyakSaM pramANaM vyavatiSThate / tatrApyasaMvAdasyAgauNatvasya ca prAmANyAvinAbhAvitvena nizcetumazakyattvAt / yacca kAryahetorapyanyathApi sambhAvanaM tadapyazikSitalakSitaM suvivocitasya kAryasya kAraNAvyabhicArittvAt / yAdRzo hi dhUmo jvalanakArya bhUdharanitambAdAvatibahaladhavalatayA prasarpannupalabhyate, na tAdRzo gopAlaghaTikAdAviti // yadapyuktam "zakramUrddhani dhUmasyAnyathApi bhAva iti" tatra kimayaM zakramI agnisvabhAvo'nyathA vA ? / yadyagnisvabhAvastadAgnireveti kathaM tadudbhUtadhUmasyAnyathAbhAvaH zakyate kalpayitum // athAnagnisvabhAvastadA tadudbhavo dhUma eva na bhavatIti kathaM tasya tadvayabhicAritvamiti // tathAcoktam-agnisvabhAvaH zakrasya murdA cedagnireva sH| athAnagnisvabhAvo'sau dhUmastatra kathaM bhavediti // 1 // kiJca pratyakSaM pramANamiti kathamayaM paraM pratipAdayet / parasya pratyakSeNa gRhItumazakyattvAt / vyAhArAdikAryapradarzanAttaM pratipadyateti cet- AyAtaM tarhi kAryAtkaraNAnumAnam // atha lokavyavahArApekSayeSyata evAnumAnamapi paralokAdAvevAnabhyupagamAttadabhAvAditi / kathaM tadabhAvo'nupalabdheriti cettadA'nupalabdhiliGgajanitamanumAnamaparamApatitamiti // pratyakSaprAmANyamapi svabhAvahetujAtAnumitimantareNa nopapattimiyartIti mAgevoktamityuparamyate // yadapyuktaM dharmakIrtinA-pramANetarasAmAnyasthiteranyadhiyo gateH / pramANAntarasadbhAvaH pratiSadhAcca kasyaciditi // 2 // tataH pratyakSamanumAnamiti pramANadvayameveti saugataH / so'pi na yuktavAdI / smRteravisaMvAdinyAstRtIyAyAH pramANabhUtAyAH sadbhAvAt // na ca tasyA visaMvAdAdaprAmANyam / dattagrahAdivilopApatteH // athAnubhUyamAnasya viSayasyAbhAvAt smRteramAmANyaM na tathApi anubhUtenArthena sAlambanatvopa For Personal & Private Use Only

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meyaratnamAlA 11 patteH / anyathA pratyakSasyApyanubhUtArthavipayatvAdaprAmANyamanivArya syAt svaviSayAvabhAsanaM smaraNe'pyavaziSTamiti / kiJca smRteraprAmANye'numAnavA'pi durlabhA / tayA vyApteraviSayIkaraNe tadutthAnAyogAditi // tata idaM vaktavyam - " smRti: pramANam, anumAnaprAmANyAnyathAnupapateriti" saiva pratyakSAnumAnasvarUpatayA pramANasya dvitvasaMkhyA niyamaM vighaTayatIti kiM nazcintayA // tathA pratyabhijJAnamapi saugatIyapramANasaMkhyA vighaTayatyeva / tasyApi pratyakSAnumAnayoranantarbhAvAt // nanu taditi smaraNamidamiti pratyakSamiti jJAnadvayameva / na tAbhyAM vibhinnaM pratyabhijJAnAkhyaM vayaM pratipadyamAnaM pramANAntaramupalabhAmahe / tataH kathaM tena pramANasaMkhyAvighaTanamiti tadapyaghaTitameva / yataH smaraNapratyakSAbhyAM pratyabhijJAnaviSayasyArthasya gRhItumazakyatvAt / pUrvottara vivartavatyaikadravyaM hi pratyabhijJAviSayaH / na ca tatsmaraNenopalabhya ( daya ) - te tasyAnubhUtaviSayatvAt / nApi pratyakSeNa tasya vartamAnavivartavartitvAt // yadapyuktam -- " tAbhyAM bhinnamanyat jJAnaM nAstIti" / abhedaparAmarzarUpatayA bhinnasyaivAvabhAsanAt / na ca tayoranyatarasya vA bhedaparAmarzakatvamasti vibhinnaviSayatvAt / nacaitatpratyace'ntarbhavatyanumAne vA tayoH puro'vasthitArthaviSayatvenAvinAbhUtaliGgasambhAvitArthaviSayatvena ca pUrvApara vikAravyApyekatvAviSayatvAt / / nApi smaraNe, tenApi tadekatvasyAviSayI karaNAt / / atha saMskArasmaraNasaha kRtamindriyameva pratyabhijJAnaM janayatIndriyajaM cAdhyakSa meveti na pramANAntaramityaparaH / so'pyatibAliza eva / svaviSayAbhimukhyena pravarttamAnasyendriyasya sahakArizatasamavadhAnespi viSayAntarapravRttilakSaNAtizayAyogAt / viSayAntaraM cAtItasAmpratikAvasthAvyApyekadravyamindriyANAM rUpAdigocaracAritvana caritArthatvAcca || nApyadRSTasahakArisavyapekSa mindriyamekatvaviSayaM / uktadoSAdeva || kizvAdRSTasaMskArAdisavyapekSA devAtmanastadvijJAnamiti kinna kalpyate ? / dRzyate hi svapnasArasvatacANDAlikAdividyAsaMskRtAdAtmano viziSTajJAnotpattiriti // nanvaJjanAdi saMskRtamapi catuH sAtizayamupalabhyate iti cet na tasya svArthAnatikrameNaivAtizayopalabdherna viSayAntaragrahaNalakSaNAtizayasya / tathAcoktam -- yatrA'pyatizayo dRSTaH sa svArthAnatilaGghanAt / dUrasUkSmAsyAmarUpe zrotravRttita iti // 3 // nanvasya vArtikasya sarvazaprati - For Personal & Private Use Only

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12 prameyaratnamAlA SedhaparatvAdviSamo dRSTAnta iti cenna-indriyANAM viSayAntarapravRttAvatizayAbhAvamAtre sAdRzyAt dRSTAntatvopapatteH // na hi sarvo dRSTAntadharmo dArzantike bhavitumarhati / anyathA dRSTAnta eva na syAditi / tataH sthitaM pratyakSAnumAnAbhyAmarthAntaraM pratyabhijJAna sAmagrIsvarUpabhedAditi // na caitadapramANaM tato'rtha paricchidya pravartamAnasyArthakriyAyAmavisaMvAdAt pratyakSavaditi / nacaikatvApalApe bandhamokSAdivyavasthA anumAnavyavasthA vA / ekatvAbhAve baddhasyaiva mokSAdehItasambandhasyaiva liGgasyAdarzanAdanumAnasya ca vyvsthaayogaaditi||ncaasy viSaye bAdhakapramANasadbhAvAdaprAmANyaM tadviSaye pratyattasya lauGgikasya cAmatteH / pravRttau vA pratyuta sAdhakatvameva na bAdhakatvamityalamatiprasaMgena // tathA saugatasya pramANasaMkhyAvirodhividhvastabAdhaM tarkAkhyamupaDhaukata eva // nacaitatsatyakSe'ntarbhavati / sAdhyasAdhanayorvyApyavyApakabhAvasya sAkalyena pratyakSAviSayatvAt // na hi tadiyato vyApArAnkartuM zaknoti / avicArakatvAt sannihitaviSayattvAca // nApyanumAne, tasyApi dezAdiviSayaviziSTatvena vyAptyaviSayatvAt / tadviSayatve vA prakRtAnumAnAntaravikalpadvayAnatikramAt // tatra prakRtAnumAnena vyAptipatipattAvitaratarAzrayatvaprasaGgaH / vyAptau hi pratipannAyAmanumAnamAtmAnamAsAdayati / tadAsmalAbhe ca vyAptipatipattiAreti anumAnAntareNAvinAbhAvapratipattAvanavasthAcamUrI parapakSacamaM cazcamIti iti nAnumAnagamyA vyaaptiH|| nApi saMkhyAparikalpitairAgamopamAnArthApatyabhAvaiH sAkalyenAvinAbhAvAvagatiH / teSAM samayasaMgRhItasAdRzyAnyathA'nanyathAbhUtAbhAvaviSayatvena vyAptyaviSayatvAt / paraistathA'nabhyupagamAcca / atha pratyakSapRSThabhAvivikalpAt sAkalyena sAdhyasAdhanabhAvapratipattene pramANAntaraM tadartha mRgyamityaparaH / so'pi na yuktavAdI-"vikalpasyAdhyatagRhItaviSayasya tadagRhItaviSayasya vA tadvayavasthApakatvam" / Aye pakSe darzanasyeva tadanantarabhAvinirNayasyApi niyataviSayatvena vyAptyagocaratvAt / / dvitIyapakSe'pi vikalpadvayamupaDhaukata eva / tadvikalpajJAnaM pramANamanyathA veti ? prathamapane pramANAntaramanumantavyaM, pramANadvaye'nantarbhAvAt // uttarapakSe tu na tato'numAnavyavasthA // na hi vyAptijJAnasyAmAmANye tatpUrvakamanumAnaM pramANamAskandati sandigdhAdiliGgAdapyutpadyamAnasya prAmANyaprasaGgAt / tato vyApti For Personal & Private Use Only

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prameyaratnamAlA 13 jJAnaM savikalpamavisaMvAdakaM ca pramANaM pramANadvayAdanyadabhyupagamyamiti na saugatAbhimatapramANasaMkhyAniyamaH // etenAnupalambhAtkAraNavyApakAnupalambhAca kAryakAraNavyApyavyApakabhAvasaMvittiriti vadannapi pratyuktaH / anupalambhasya pratyakSaviSayatvena kAraNAdyanupalambhasya ca liMgatvena tajjanitasyAnumAnatvAt pratyakSAnumAnAbhyAM vyAptigrahaNapakSopakSiptadoSAnuSaMgAt // etena pratyakSaphalenohApohavikalpajJAnena vyAptipatipattirityapyapAstam / pratyakSaphalasyApi pratyakSAnumAnayoranyataratve vyApteraviSayIkaraNAt / tadanyatve ca pramANAntaratvamanivAryamiti // atha vyAptivikalpasya phalatvAnna prAmANyamiti na yuktam / phalasyApyanumAnalakSaNaphalahetutayA pramANatvAvirodhAt // tathA sannikarSaphalasyApi vizeSaNajJAnasya vizeSyajJAnalakSaNaphalApekSayA pramANatvamiti na vaizeSikAbhyupagatohApohavikalpaH pramANAntaratvamativartate / etena tricatuHpaJcaSaTapramANavAdino'pi sAMkhyAtapAdaprabhAkarajaiminIyAH svapramANasaMkhyAM na vyavasthApayituM kSamA iti pratipAditamavagantavyam / uktanyAyena smRtipratyabhijJAnatarkANAM tadabhyupagatapramANasaMkhyAparipaMthitvAditi pratyakSatarabhedAt dve eva pramANe iti sthitam // athedAnIM prathamapramANabhedasya svarUpaM nirUpayitumAha vizadaM pratyakSamiti // 3 // ____ jJAnamiti vartate / pratyakSamiti dhrminirdeshH| vizadajJAnAtmakaM sAdhyam / pratyakSatvAditi hetuH // tathAhi-pratyakSaM vizadajJAnAtmakameva pratyakSattvAt / yanna vizadajJAnAtmaka tanna pratyakSaM, tathA parokSam / pratyakSaM ca vivAdApana, tasmAdvizadajJAnAtmakamiti // pratijJArthaMkadezAsiddho heturiti cet kA punaH pratijJA tadekadezo vA ? dharmidharmasamudAyaH pratijJA / tadekadezo dharmoM dharmI vA ? hetuH pratijJArthaMkadezAsiddha iti cena dharmiNo hetutve asiddhavAyogAt / tasya pakSaprayogakAlavaddhatuprayoge'pyasiddhatvAyogAt ||dhrminno hetutve ananvayadoSa iti cet na vizeSasya dharmitvAt / sAmAnyasya ca hetutvAt tasya ca vizeSeSvanugamo vizeSaniSThatvAtsAmAnyasya // atha sAdhyadharmasya hetutve pratijJArthaikadezAsiddhatvamiti tadapyasammatam / sAdhyasya svarUpeNaivAsiddhatvAt // na pratijJArthaMkadezAsiddhatvena tasyAsiddhatvaM, dharmiNA vyabhicArAt // sapakSe vRttyabhAvAddhetorananvaya ityapyasat / For Personal & Private Use Only

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prameyaratnamAlA sarvabhAvAnAM kSaNabhaGgasaGgamamevAGgazRGgAramaGgIkurvatAM tathAgatAnAM sattvAdihetU. nAmanudayaprasaGgAt / vipakSe bAdhakapramANAbhAvAt / pakSavyApakatvAcAnvayavatvaM prakRte'pi samAnam // idAnIM svoktameva vizadatvaM vyAcaSTepratItyantarAvyavadhAnena vizeSavattayA vA pratibhAsanaM vaizadyamiti // 4 // ekasyAH pratIteranyA pratItiH pratItyantaram / tenAvyavadhAnaM tena pratibhAsanaM vaizadyam // yadyapyavAyasyAvagrahehApratItibhyAM vyavadhAnaM, tathApi na parokSatvaM viSayaviSayiNorbhedenApatipatteH // yatra viSayaviSayiNorbhede sati vyavadhAnaM tatra parokSatvam / tAnumAnAdhyakSaviSayasyaikAtmagrAhyasyAgnerabhinnasyopalambhAdadhyakSasya parokSateti tadapyayuktam / bhinnaviSayatvAbhAvAt / / visadRzasAmagrIjanyabhinna viSayA pratItiH pratItyantaramucyate nAnyaditi na dossH|| na kevalametadeva / vizeSaNavattayA vA pratibhAsanaM savizeSavarNasaMsthAnAdigrahaNaM vaizadyam // "tacca pratyakSaM dvadhA mukhyasaMvyavahArabhedAditi" manasi kRtya prathamaM sAMvyavahArikapratyakSasyotpAdikAM sAmagrI tadbhedaM ca pAha indriyAnindriyanimittaM dezataH sAMvyavahArikamiti // 5 // vizadaM jJAnamiti cAnuvartate / dezato vizadaM jJAnaM sAMvyavahArikamityarthaH samIcInaH pravRttinivRttirUpo vyavahAraH saMvyavahAraH tatra bhavaM sAMvyavahArikam / bhUyaH kiMbhUtamindriyAnindriyanimittam / indriyaM cakSurAdi, anindriyaM manaH te nimittaM kAraNaM yasya / samastaM vyastaM ca kAraNamabhyupagantavyam // indriyaprAdhAnyAdanindriyabalAdhAnAdupajAtamindriyapatyatam , anindriyAdeva vizuddhisavyapekSAdupajAyamAnamanindriyapratyakSam // tandriyapratyakSamavagrahAdidhAraNAparyantatayA caturvidhamapi bahAdidvAdazabhedamaSTacatvAriMzatsaMkhyaM pratIndriyaM pratipattavyam / anindriyapratyakSasya coktamakAreNASTacatvAriMzadbhadena manonayanarahitAnAM caturNAmapIndriyANAM vyaJjanAvagrahasyASTacatvAriMzadbhedena ca samuditasyandriyAnindriyapratyakSasya patriMzaduttarA triMzatI saMkhyA pratipattavyA // nanu svasaMvedanabhedamanyadapi pratyakSamasti, tatkathaM noktamiti na vAcyam / tasya sukhAdijJAnasvarUpasaMvedanasya mAnasapratyakSatvAt / indriyajJAnasvarUpasaMvedanasya cendriyasamakSatvAdanyathA tasya For Personal & Private Use Only

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15 prameyaratnamAlA svavyavasAyAyogAt // smRtyAdisvarUpasaMvedanaM mAnasameveti nAparaM svasaMvedanaM nAmAdhyakSamasti // nanu pratyakSasyotpAdakaM kAraNaM vadatA granthakAreNendriyAnindriyavadarthAlokAvapi kiM na kAraNatvenokto ? tadavacane kAraNAnAM sAkalyasyAsaMgrahAdvineyavyAmoha eva syAt / tadiyattA'navadhAraNAt / na ca bhagavataH paramakAruNikasya ceSTA tavyAmohAya prabhavatItyAzaGkAyAmucyate nArthAloko kAraNaM paricchedyatvAttamovat // 6 // sugamametat // nanu bAhyAlokAbhAvaM vihAya tamaso'nyasyAbhAvAt sAdhanavikalo dRSTAnta iti / naivam / evaM sati vA hyAlokasyApi tamobhAvAdanyasyAsambhavAttejodravyasyAsambhava iti vistareNaitadalaGkAre pratipAditaM boddhavyam / atraiva sAdhye hetvantaramAha-- tadanvayavyatirekAnuvidhAnAbhAvAca / kezoNDukajJAnavannaktaMcarajJAnavacca // 7 // atra vyAptiH / yadyasyAnvayavyatireko nAnuvidadhAti na tattatkAraNakaM, yathA kezoeDukajJAnaM, nAnuvidhatte ca jJAnamarthAnvayavyatirekAviti / tathA Aloke'pi / etAvAn vizeSastatra naktaMcaradRSTAnta iti / naktaMcarA mArjArAdayaH nanu vijJAnamarthajanitamarthAkAraM cArthasya grAhakam / tadutpattimantareNa viSayaM prati niyamAyogAt / tadutpatterAlokAdAvaviziSTattvAttAdra pyasahitAyA eva tasyAstaM prati niyamahetuttvAt bhinnakAlatve'pi jnyaanjnyeyyorgraahygraahkbhaavaavirodhaat||tthaacoktm-bhinnkaalN kathaM grAhyamiti ced grAhyatAM viduH| hetutvameva yuktijJAstadAkArArpaNakSamam // ityAzaGkAyAmidamAha-- atajjanyamapi tatprakAzakaM pradIpavat // 8 // arthAjanyamapyarthaprakAzakamityarthaH / atajanyatvamupalakSaNam / tenAtadAkAramapItyarthaH / ubhayatrApi pradIpo dRSTAntaH / yathA pradIpasyAtajjanyasyA'tadAkAradhAriNo'pi tatprakAzakattvaM, tathA jJAnasyApItyarthaH / / nanu yadyarthAdajAtasyArtharUpAnanukAriNo jJAnasyArthasAkSAtkAritvaM tadA niyatadigdezakAlavartipadArthaprakAzapratiniyame hetorabhAvAtsarva vijJAnamapratiniyataviSayaM syAditi zaGkAyAmAha For Personal & Private Use Only

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prameyaratnamAlA // svAvaraNakSayopazamalakSaNayogyatayA hi pratiniyatamartha vyavasthApayati // 6 // svAni ca tAnyAvaraNAni ca svAvaraNAni teSAM kSaya udayAbhAvaH / teSAmeva sadavasthA upazamaH tAveva lakSaNaM yasyA yogyatAyAstayA hetubhUtayA pratiniyatamartha vyavasthApayati pratyakSamiti shessH| hi yasmAdarthe / yasmAdevaM tato noktadoSa ityarthaH // idamatra tAtparyam- kalpayitvA'pi tAdra,pyaM tadutpattiM tadadhyavasAyaM ca yogyatA'vazyA'bhyupagantavyA / tAdra pyasya samAnAthai stadutpatterindriyAdibhistadvayasyApi samAnArthasamanantarapratyayastatritayasyApi zukle zaMkhe pItAkArajJAnena vyabhicArAdyogyatAzrayaNameva zreya iti||eten yaduktaM pareNa-"arthena ghaTayatyenAM nahi muktvArtharUpatAm / tasmAtprameyAdhigateH pramANaM meyarUpateti" tannirastam // samAnArthIkAranAnAjJAneSu meyarUpatAyAH sadbhAvAt // na ca pareSAM sArUpyaM nAmAsti vastubhUtamiti yogyatayaivArthapratiniyama iti sthitam // idAnIM kAraNatvAtparicchedyo'rtha iti mataM nirAkaroti kAraNasya ca paricchedyatve karaNAdinA vyabhicAra iti // 10 // karaNAdikAraNaM paricchedyamiti tena vyabhicAraH / na bramaH kAraNavAtparicchedyatvamapi tu paricchedyattvAtkAraNatvamiti cenna / tathApi kezoNDukAdinA vyabhicArAt // idAnImatIndriyapratyakSaM vyAcaSTe-- sAmagrIvizeSavizleSitAkhilAvaraNamatIndriyamazeSato mukhyam // 11 // sAmagrI dravyakSetrakAlabhAvalakSaNA, tasyA vizeSaH samagratAlakSaNaH / tena vizleSitAni akhilAnyAvaraNAni yena tattathoktam / kiM viziSTaM ? atIndriyamindriyANyAtakrAntam / punarapi kIdRzamazeSataH sAmastyena vizadam / azeSato vaizaye kiM kAraNamiti cet- pratibandhAbhAva iti brmH| tatrApi kiM kAraNamiti cet-atIndriyatvamanAvaraNatvaM ceti brmH|| etadapi kuta ityAha For Personal & Private Use Only

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pameyaranamAlA sAvaraNatve karaNa janyatve ca pratibandhasambhavAt // 12 // nanvavadhimanaHparyayayoranenAsaMgrahAdavyApakametallakSaNamiti na vAcyam / tayorapi svAviSaye'zeSato vizadatvAdidharmasambhavAt / na caivaM matizrutayorityativyAptiparihAraH / tadetadatIndriyamavadhimanaHparyayakevalaprabhedAtrividhamapi mukhyaM pratyakSamAtmasanidhimAtrApekSatvAditi // nanvazeSaviSayavizadAvabhAsi jJAnasya tadvato vA pratyakSAdipramANapaJcakAviSayatvenAbhAvapramANaviSamaviSadharavidhvastasattAkatvAt kasya mukhyatvam ? tathAhi- nAdhyakSamazeSajJaviSayaM, tasya rUpAdiniyatagocaracAritvAt sambaddhavartamAnaviSayatvAca // na cAzeSavedI sambaddho vartamAnazceti / nApyanumAnAttatsiddhiH / anumAnaM hi gRhItasambandhasyaikadezadarzanAdasanikRSTa buddhiH // na ca sarvajJasadbhAvAvinAbhAvikAryaliGgaM svabhAvaliGga vA sampazyAmaH / tadJapteH pUrva tatsvabhAvasya tatkAryasya vA tatsvabhAvAvinAbhAvino nizcetumazaktaH // nApyAgamAtatsadbhAvaH / sa hi nityo'nityo vA tatsadbhAvaM bhAvayet / na tAvannityaHtasyArthavAdarUpasya karmavizeSasaMstavanaparatvena puruSavizeSAvabodhakatvAyogAt // anAderAgamasyAdimatpuruSavAcakatvAghaTanAca // nApyanitya AgamaH sarvakSaM sAdhayati / tasyApi tatmaNItasya tanizcayamantareNa prAmANyAnizcayAditaretarAzrayatvAca // itaramaNItasya tvanAsAditapramANabhAvasyAzeSajJamarUpaNaparatvaM nitarAmasambhAvyamiti sarvajJasadRzasyAparasya grahaNAsambhavAca nopamAnam / ananyathAbhUtasyArthasyAbhAvAnnArthApattirapi sarvajJAvabodhiketi dharmAdhupadezasya vyAmohAdapi sambhavAt // dvividho hyu padezaH samyaMmithyopadezabhedAt / tatra manvAdInAM samyagupadezo yathArthajJAnodayavedamUlatvAt / buddhAdInAM tu vyAmohapUrvakaH tadamUlatvAt teSAmavedArthanatvAt // tataH pramANapaJcakAviSayatvAdabhAvapramANasyaiva pravRttistena cAbhAva eva jJAyate / bhAvAMze pratyakSAdipramANapaJcakasya vyApArAditi // atra pratividhIyate / yattAvaduktam- pratyakSAdipramANAviSayatvamazeSajJasyeti tadayuktaM, tadgrAhakasyAnumAnasya sambhavAt // tathAhi- kazcitpuruSaH sakalapadArthasAkSAtkArI / tadgrahaNasvabhAvatve sati prakSINapratibandhapatyayatvAt / yadyadgrahaNasvabhAvatve sati prakSINamatibandhapratyayaM tattatsAkSAtkAri / yathA'pagatatimiraM locanaM ruupsaakssaatkaari|| tadgrahaNasvabhAvatve sati prakSINapatibandhapratyayazca vivAdA For Personal & Private Use Only

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prameyaratnamAlA pannaH kazciditi sakalapadArthagrahaNasvabhAvatvaM nAtmano'siddhaM codanAtaH sakalapadArthaparijJAnasyAnyathAyogAdandhasyevAdarzAdra pprtiptteriti||vyaaptijnyaanotpttiblaacaashessvissyjnyaansmbhvH kevalaM vaizaye vivaadH| tatra cAvaraNApagama eva kAraNaM rajonIhArAghAtArthajJAnasyeva tada gama iti // prakSINapratibandhapratyayatvaM kathamiti ceducyate-doSAvaraNe kacinnirmUlaM pralayamupavrajataH prakRSyamANahAnikatvAt / yasya prakRSyamANahAniH sa kacinnirmulaM pralayamupavrajati / yathA'gnipuTapAkApasAritakiTTakAlikAdhantaraGgabahiraGgamaladvayAtmani heni malamiti nirhAsAtizayavatI ca doSAvaraNe iti // kathaM punarvivAdAdhyAsitasya jJAnasyAvaraNaM siddhaM 1 pratiSedhasya vidhipUrvakatvAt iti // atrocyate-vivAdApannaM jJAnaM sAvaraNaM, vizadatayA svaviSayAvabodhakatvAdrajonIhArAdhantaritArthajJAnavaditi // na caatmno'mrtttvaadaavaarkaavRttyyogH| amUrtIyA api cetanAzaktarmadirAmadanakodravAdibhirAvaraNopapatteH // na cendriyasya tairAvaraNaM, indriyANAmacetanAnAmapyanAtaprakhyatvAt / smRtyaadiprtibndhaayogaat||naapi manasastairAvaraNamAtmavyatirakeNAparasya manaso niSetsyamAnatvAt / tato nAmUrta. syAvaraNAbhAvaH // ato nAsiddhaM tadgrahaNasvabhAvatye sati prakSINapatibandhamatyayatvam / nApi viruddhaM viparItanizcitAvinAbhAvAt / nApyanaikAntikaM dezataH sAmastyena vA vipakSe vRtyabhAvAta / viparItArthopasthApakapratyakSAgamAsambhavAna kAlAtyayApadiSTatvam / nApi satpatipakSaM pratipakSasAdhanasya hetorabhAvAt // athedamastyeva vivAdApannaH puruSo nAzeSajJo vaktRtvAtpuruSatvAtpANyAdimatvAcca / rathyApuruSavaditi // naitacAru vaktasvAderasamyagghetutvAt // vaktRtvaM hi dRSTeSTaviruddhArthavaktRtvaM tadaviruddhavaktRtvaM vaktRtvasAmAnyaM vA gatyantarAbhAvAt // na tAvat prathamaH pakSaH siddhasAdhyatAnuSaGgAt / nApi dvitIyaH pakSaH viruddhatvAt / tadaviruddhavaktatvaM hi jJAnAtizayamantareNa nopapadyata iti // vaktRtvasAmAnyamapi vipakSAviruddhatvAnna prakRtasAdhyasAdhanAyAlaM, jJAnaprakarSe vaktRtvApakarSAdarzanAtmatyuta jJAnAtizayavato vacanAtizayasyaiva sambhavAt // etena puruSatvamapi nirastaM-puruSatvaM hi rAgAdidoSasitaM, tadA siddhasAdhyatA, tadadRSitaM tu viruddhaM vairAgyajJAnAdiguNayuktapuruSatvasyAzeSajJatvamantareNAyogAta // For Personal & Private Use Only

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meyaratnamAlA puruSatvasAmAnyaM tu sandigdhavipattavyAvRttikamiti siddhaM sakalapadArthasAtAtkAritvaM kasyacitpuruSasya / ato'numAnAditi na pramANapaJcakAviSayatvamazeSajJasya / / athAsminnanumAne'rhataH sarvavittvamanaIto vA 1 | anaItazcedarhadvAkyapramANaM syAt / tathetso'pi na zrutyA sAmarthyena vADavagantuM pAryate / svazaktyA dRSTAntAnugraheNa vA hetoH pakSAntare'pi tulyavRttitvAditi / tadetatpareSAM svavavAya kRtyotthApanaM, evaMvidhavizeSapraznasya sarvajJa sAmAnyAbhyupagamapUrvakatvAt / anyathA na kasyApyazeSajJatvamityevaM vaktavyam / prasiddhAnumAne'pyasya doSasya sambhavena, jAtyuttaratvAcca // tathAhi - nityaH zabdaH pratyabhijJAyamAnatvAdityukte vyApakaH zabdo nityaH prasAdhyate vyApako vA 1 yadyavyApakaH tadA vyApakatve nopakalpyamAno na kazcidarthe puSNAti / atha vyApakaH so'pi na / zrutyA sAmarthyena asard | svazaktyA dRSTAntAnugraheNa vA / pakSAntare'pi tulyavRttitvAditi // siddhamato nirdoSAtsAdhanAdazeSajJatvamiti / yaccAbhAvapramANakavalitasattA tvamazeSajJasyeti tadayuktamevAnumAnasya tadgrAhakasya sadbhAve sati pramANapaJcakAbhAvamalasyAbhAvapramANasyopasthApanAyogAt "gRhItvA vastusadbhAvaM smRtvA ca pratiyoginam / mAnasaM nAstitAjJAnaM jAyate'jJAnapekSayA" iti ca bhAvatkaM darzanam / tathA ca kAlatrayatrilokalakSaNavastusadbhAvagraha'nyatrAnyadA gRhItasmaraNe ca sarvajJanAstitAjJAnamabhAvapramANaM yuktam / nAparathA / na ca kasyacidavagdarzina khijagatrikAlajJAnamupapadyate sarvajJasyAtIndriyasya vA / sarvatatvaM hi cetodharmatayAtIndriyaM tadapi na prAkRtapuruSaviSayamiti kathamabhAvapramANamudayamAsAdayet / sarvajJasya tadutpAda sAmagrayA asaMbhavAt / sambhave vA tathAjJAtureva sarvajJatvamiti / atrAdhunA tadabhAvasAdhanamityapi na yuktaM siddhasAdhyatAnuSaMgAt / tataH siddhaM mukhyamatIndriyajJAnamazeSato vizadam | sArvajJajJAnasyAtIndriyatvAdazrutyAdidarzanaM tadrasAsvAdanadoSo'pi parihRta eva // kathamatIndriyajJAnasya vaizadyamiti cet / yathA satyasvamajJAnasya bhAvanAjJAnasya ceti / dRzyate hi bhAvanA balAdatadezavastuno'pi vizadadarzanamiti / pihite kArAgAre tamasi ca sUcImukhAgradurbhedye // mayi ca nimIlitanayane tathApi kAntAnanaM vyaktamiti bahulamupalambhAt // nanu ca nAvarNavizleSAdazeSajJatvamapi tu tanukaraNabhuvanAdinimittatvena / na cAtra For Personal & Private Use Only 16

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bhameyaratnamAlA tanvAdInAM buddhimaddhetukatvamasiddhamanumAnAdestasya suprasiddhatvAt / tathAhivimatyadhikaraNabhAvApannaM urvIparvatatarutanvAdikaM buddhimaddhe tukaM kAryatvAdacetanopAdAnatvAtsannivezaviziSTatvAdvA vastrAdivaditi / Agamo'pi tadAvedakaH zrUyate- "vizvatazcakSuruta vizvatomukho vizvatobAhuruta vizvata:pAt / sambAhubhyAM dhamati sampatatraivAbhUmI janayandeva ekaH" tathA vyAsavacanaM ca "ajJo janturanIzo'yamAtmanaH sukhaduHkhayoH / Izvaraporato gacchesvarga vA zvabhrameva vaa||1||" na cAcetanaireva paramANvAdikAraNaiH paryAptavAdbuddhimataH kAraNasyAnarthakyam / acetanAnAM svayaMkAryotpattI vyApArAyogAtturyAdivat / na caivaM cetanasyApi cetanAntarapUrvakatvAdanavasthA / tasya sakalapuruSajyeSThatvAniratizayatvAtsarvajJavIjasya klezakarmavipAkAzayaraparAmRSTatvAdanAdibhUtAnazvarajJAnasambhavAcca // yadAha pataJjali:-- "klezakarmavipAkAzayairaparAmRSTaH puruSaH sarvajJaH sa pUrveSAmapi guruH kAlenAvicchedAdi" ti ca "aizvaryamapratihataM sahajo virAgastRptirnisargajanitA vazitendriyeSu // AtyantikaM sukhamanAvaraNA ca zakti na ca sarvaviSayaM bhagavaMstavaiva" ityavadhUtavacanAcca // na cAtra kAryatvamasiddham / sAvayavatvena kaarytvsiddheH|| nApi viruddhaM, vipakSa eva vRttyabhAvAt // nApyanakrAntikaM, vipakSe paramAevAdAvapravRtteH / pratipakSasiddhinibandhanasya sAdhanAntarasyAbhAvAnna prakaraNasamam // atha tanvAdikaM buddhimaddhetukaM na bhavati dRSTakartRkaprAsAdAdivilakSaNavAdAkAzavadityastyeva pratipakSasAdhanamiti / naitadyuktaM, hetorasiddhatvAt / sannivezaviziSTatvena prAsAdAdisamAnajAtIyatvena tanvAdInAmupalambhAt // atha yAdRzaH prAsAdAdau sannivezavizeSo dRSTo na tAdRzastanvAdAviti cenna sarvAtmanA sadRzasya kasyacidapyabhAvAt / sAtizayasanivezo hi sAtizayaM kartAraM gamayati prAsAdAdivat / na ca dRSTakartRkatvAdRSTakartRkatvAbhyAM buddhimanimittetaratvasiddhiH / kRtrimaimaNimuktAphalAdibhirvyabhicArAt // etenAcetanopAdAnatvAdikamapi samarthitamiti sUktaM buddhimaddhatukatvaM tatazca sarvave. ditvamiti // tadetatsarvamanumAnamudrAdraviNadaridravacanameva kAryatvAderasamya. gdhetutvena tajanitajJAnasya mithyArUpatvAt / tathAhi- kAryatvaM svakAraNa. sattAsamavAyaH syAdabhUtvAbhAvitvamakriyAdarzino'pi kRtabuddhyutpAdakatvaM kAraNavyApArAnuvidhAyitvaM vAsyAdgatyantarAbhAvAt / athAyaH patastadA For Personal & Private Use Only

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prameyaranamAlA yoginAmazeSa karmakSaye pakSAntaHpAtini tau kAryatvalakSaNasyAmavRtterbhAgAsiddhatvam / / na ca tatra sattAsamavAyaH svakAraNasamavAyo vA samasti, tatprakSayasya pradhvaMsarUpatvena sattAsamavAyayorabhAvAt sattAyA dravyaguNakriyAdhAratvAbhyanujJAnAt samavAyasya ca parairdravyAdipaJcapadArthavRttitvAbhyupagamAt || athAbhAva parityAgena bhAvasyaiva vivAdAdhyAsitasya pakSIkaraNAnnAyaM doSaH pravezabhAgiti cet tarhi muktyarthinAM tadarthamIzvarArAdhanamanarthakameva syAt / tatra tasyAkiJcitkaratvAt sattAsamavAyasya vicAramadhirohataH zatadhA vizIryamANatvAt svarUpAsiddhaM ca kAryatvam // sa hi samutpannAnAM bhavedutpadyamAnAnAM vA ? yadyutpannAnAM satAmasatAM vA 1 na tAvadasatAM kharaviSANAderapi tatprasaGgAt / satAM cet sattAsamavAyAtsvato vA 1 na tAvatsattAsamavAyAdanavasthAprasaGgAt prAguktavikalpadvayA'nativRtteH / svataH satAM tu sattAsamavAyAnarthakyam / / athotpadyamAnAnAM sattAsambandho niSThAsambandhayorekakAlatvAbhyupagamAditi matam / tadA sattAsambandha utpAdAdbhinnaH kiM vA abhinna iti / yadi bhinnastadotpatterasatvAvizeSAdutpattyabhAvayoH kiM kRto bhedH| athotpattisamAkrAntavastusattvenotpattirapi tathA vyapadizyate iti matam / tadapi ati jADyavalgitameva / utpattisattvaprativivAde vastusacvasyAtidurgha TatvAt / itaretarAzrayadoSazca / ityutpattisattve vastuni tadekakAlInasattAsambandhAvagamastadavagame ca tatratyasattvenotpattisattvanizcaya iti / athaitaddoSaparijihIrSayA tayoraikyamabhyanujJAyate, tarhi tatsambandha eva kAryatvamiti / tato buddhimaddhetukatve gaganAdibhiranekAntaH / etena svakAraNasambandho'pi cintitaH / / athobhayasambandho kAryatvamiti matiH sApi na yuktA / tatsambandhasyApi kAdAcitkatve samavAyasyAnityatvaprasaGgAt ghaTAdivat akAdAcittve sarvadopalambhaprasaGgaH // atha vastUtpAdakakAraNAnAM sannidhAnAbhAvAnna sarvadopalambhaprasaGgaH // nanu vastutpattyarthaM kAraNAntaM vyApAraH / utpAdazca svakAraNasattAsamavAyaH sa ca sarvadApyasti iti tadarthaM kAraNopAdAnamanarthakameva syAt / abhivyaktyarthaM tadupAdAnamityapi vArtta vastUtpAdApekSayA abhivyakraghaTanAt / vastvapekSayA'bhivyaktau kAraNasampAtAtprAgapi kAryavastusadbhAvaprasaGgAt / tallakSaNatvAdvastusatvasya prAk sata eva hi kenacit tirohitasyAbhivyaJja kenAbhivyaktistamastirohitasya ghaTasyeva pradIpA For Personal & Private Use Only 21

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prameyaratnamAlA dineti / tannAbhivyaktyarthaM kAraNopAdAnaM yuktaM, tanna svakAraNasattAsambandhaH kAryatvam / nApyabhUtvAbhAvitvam / tasyApi vicArAsahatvAt / abhUtvAbhAvitvaM hi bhinnakAlakriyAdvayAdhikaraNabhUte kartari siddha siddhimadhyAste / ktvAntapadavizeSitavAkyArthatvAdbhuktvA vrajatItyAdivAkyArthavat // na cAtra bhavanAbhavanayorAdhArabhUtasya karturanubhavo'sti / abhavanAdhArasyAvidyamAnatvena bhavanAdhArasya ca vidyamAnatayA bhAvAbhAvayorekAzrayavirodhAt / avirodhe ca tayoH paryAyamAtreNaiva bhedo na vAstava iti // astu vA yathAkathaMcidabhUtvAbhAvitvaM, tathApi tanvAdau sarvatrAnabhyupagamAdbhAgAsiddham / na hi mahImahIdharAkUpArArAmAdayaH prAgabhUtvAbhavanto'bhyupagamyante praiH| teSAM taiH sarvadAvasthAnAbhyupagamAt // atha sAvayavatvena teSAmapi sAditvaM prasAdhyate, tadapyAzikSitalakSitam / avayaveSu vRtteravayavairArabhyatvena ca saavyvtvaanupptteH|| prathamapakSe sAvayavasAmAnyenAnekAntAt / dvitIyapakSe sAdhyAviziSTatvAt // atha saniveza eva sAvayavatvaM tacca ghaTAdivat pRthivyAdAvupalabhyate ityabhUtvAbhAvitvamabhidhIyate tadapyapezalam / sanivezasyApi vicArAsahatvAt / sa hyavayavasambandho bhavedracanAvizeSo vA / yadyavayavasambandhastadA gaganAdinAnekAntaH sakalamUrtimadravyasaMyoganibandhanapradezanAnAtvasya sadbhAvAt / athopacaritA eva tatra pradezA iti cet tarhi sakalamUrtimavyasambandhasyApyupacaritatvAtsarvagatatvamapyupacaritaM syAt / zrotrasyArthakriyAkAritvaM ca na syAt / upacaritapradezarUpatvAt // dharmAdinA saMskArAttataH setyayuktam / upacaritasyAsadra pasya tenopakArAyogAt / kharaviSANasyeva tato na kizcidetat // atha racanAvizeSastadA parampratibhAgAsiddhatvaM tadavasthamevati nAbhUtvAbhAvitvaM vicAraM sahate // nApyakriyAdarzino'pi kRtabuddhyutpAdakatvam / taddhi kRtasamayasyAkRtasamayasya vA bhavet / / kRtasamayasya cet gaganAderapi buddhimaddhetukatvaM syAt / tatrApi khananotsecanAt kRtamiti gRhItasaGketasya kRtabuddhisambhavAt / sA mithyeti cet bhavadIyApi kiM na syAt / bAdhAsadbhAvasya pratipramANavirodhasya cAnyatrApi samAnatvAt / pratyakSeNobhayatrApi karturagrahaNAt // nityAdikaM buddhimahetukaM na bhavati asmadAdyanavagrAhyaparimANAdhAratvAt gaganAdivaditi pramANasya sAdhAraNatvAt / tatra kRtasamayasya kRtabuddhyutpAdakatvam // nApyakRta For Personal & Private Use Only

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meyaramAlA 23 samayasyA'siddhatvAdavipratipattiprasaGgAcca / / kAraNavyApArAnuvidhAyitvaM ca kAraNamAtrApekSayA yadISyate tadA viruddhaM sAdhanam / kAraNavizeSApekSayA ceditaretarAzrayatvam / siddhe hi kAraNavizeSe buddhimati tadapekSayA kAraNavyApArAnuvidhAyitvaM kAryatvam / tatastadvizeSasiddhiriti sannivezaviziSTatvamacetanopAdAnatvaM coktadoSaduSTatvAnna pRthak cintyate / svarUpabhAgAsiddhatvAdestatrApi sulabhatvAt // viruddhAzvAmI hetavo dRSTAntAnugraheNa sazarIrAsarvajJapUrvakatvasAdhanAt / na dhUmAtpAvakAnumAne'vyayaM doSaH / tatra tArApArNAdivizeSAdhArAgnimAtravyAptadhUmasya darzanAt / naivamatra sarvajJA sarvajJakartRvizeSAdhikaraNatatsAmAnyena kAryatvasya vyAptiH sarvajJasya karturato'numAnAtmAgasiddhatvAt // vyabhicAriNazvAmI hetavo buddhimatkAraNamantareNApi vidyadAdInAM prAdurbhAva sambhavAt / / suptAvasthAyAmabuddhipUrvakasyApi kAryasya darzanAt / / tadavazyaM tatrApi bhargAkhyaM kAraNamityatimugdhavilasitaM tadvyApArasyAdhyasambhavAdazarIratvAt // jJAnamAtreNa kAryakAritvAghaTanAdicchAmayattrayoH zarIrAbhAve'sambhavAttadasambhavazca purAtanairvistareNAbhihita AptaparIkSAdauM / ataH punaratra nocyate // yacca mahezvarasya klezAdibhirapAmRSTatvaM niratizayatvamaizvaryAdyupetatvaM tatsarvamapi gaganAbjasaurabhavyAvarNanamiva nirviSayatvAdupekSAmarhati / tato na mahezvarasyAzeSajJatvam / nApi brahmaNaH / tasyApi sadbhAvAvedaka pramANAbhAvAt // na tAvatpratyakSaM tadAvedakamavipratipattiprasaGgAt / na cAnumAnamavinAbhAviliGgAbhAvAt / nanu pratyakSaM tadgrAhaka mastyeva, akSivisphAlanAnantaraM nirvikalpakasya sanmAtravidhiviSayatayotpatteH / sattAyAzca paramabrahmarUpatvAt // tathAcoktam - " asti hyAlocanAjJAnaM prathamaM nirvikalpam / bAlamukAdivijJAnasadRzaM shuddhvstujm|| " na ca vidhivat parasparavyAvRttirapyadhyakSataH pratIyata iti dvaitasiddhiH / tasya niSedhAviSayatvAt / tathA coktam - " AhurvidhAtRpratyakSaM na niSedhRvipazcitaH / naikatve AAgamastena pratyakSeNa prabAdhyate / / " anumAnAdapi tatsadbhAvo vibhAvyata eva / tathAhi grAmArAmAdayaH padArthAH pratibhAsAntaH praviSTAH pratibhAsamAnatvAt / yatpratibhAsate tatpratibhAsAntaH praviSTam / yathA pratibhAsasvarUpaM pratibhAsante ca vivAdApannA iti / / tadAgamAnAmapi puruSa evedaM yadbhUtaM yacca bhAvyamiti bahulamupalambhAt / " sarva vai khalvidaM brahma neha nAnAsti / For Personal & Private Use Only

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mameyaravamAlA kizcana // ArAmaM tasya pazyanti na taM pazyati kazcana / / " iti zrutezva // nanu parabrahmaNa eva paramArthasattve kathaM ghaTAdibhedo'vabhAsata iti na codyam / sarvasyApi tadvivartatayAvabhAsanAt / na cAzeSabhedasya tadvivartatvamasiddhaM pramANaprasiddhatvAt / tathAhi -vivAdAdhyAsitaM vizvamekakAraNapUrvaka mekarUpAnvitatvAt / ghaTaghaTIsarAvodaJcanAdInAM mRdUpAnvitAnAM yathA mRdekakAraNapUrvakatvaM sadrUpeNAnvitaM ca nikhilaM vastviti / tathA'gamo'pyasti" UrNanAbha ivAMzUnAM candrakAnta ivAmbhasAm / prarohANAmiva sakSaH sa hetuH sarvajanmanAmi" ti // tadetanmadirA rasAsvAdagagadoditamiva madanakodravAdyupayogajanitavyAmohamugdhavilasitamiva nikhilamavabhAsate vicA rAsahatvAt / tathA hi- yatmatyakSa sattAviSayatvamabhihitaM tatra kiM nirvizeSa sattAviSayatvaM savizeSasattAvabodhakatvam vA 1 / na tAvatpaurastyaH pakSaH / sattAyAH sAmAnyarUpatvAt / vizeSanirapekSatayA'navabhAsanAt / zAbaleyAdivizeSAnavabhAsane gotvA'navabhAsanavat / / nirvizeSaM hi sAmAnyaM bhavecchazaviSANavAdityabhidhAnAt // sAmAnyarUpatvaM ca sattAyAH satsadityanvayabuddhiviSayatvena suprasiddhameva // atha pAzcAtyaH pakSaH kakSIkrIyate, tadA na paramapuruSasiddhiH / parasparavyAvRttAkAravizeSANAmadhyakSato'vabhAsanAt / yadapi sAdhanamabhyadhAyi pratibhAsamAnatvaM tadapi na sAdhu, vicArAsahatvAt // tathAhi pratibhAsamAnatvaM svataH parato vA 1 na tAvatsvato'siddhatvAt / paratazcedviruddham / parataH pratibhAsamAnatvaM hi paraM vinA nopapadyate pratibhAsanamAtramapi na siddhimadhivasati / tasya tadvizeSaNAntarIyakatvAttadvizeSAbhyupagame ca dvaitaprasaktiH || kizca dharmihetudRSTAntA anumAnopAyabhUtAH pratibhAsante na veti / prathamapakSe pratibhAsAntaH praviSTAH pratibhAsabahirbhUtA vA / yadyAthaH pakSastadA sAdhyAntaH pAtitvAnna tato'numAnam / tadvahirbhAve taireva hetorvyabhi - cAraH || apratibhAsamAnatve'pi sadvyavasthAbhAvAt tato nAnumAnamiti || athAnAdyavidyAvijRmbhitatvAtsarvametad sambaddhamitya nalpatamo vilasitam / zravidyAyAmapyuktadoSAnuSaGgAt / sakalavikalpavikalatvAttasyA naiSa doSa ityapyatimugdhabhASitam / kenApi rUpeNa tasyAH pratibhAsAbhAve tatsvarUpAnavadhAraNAt / / aparamapyatra vistareNa devAgamAlaGkAre cintitamiti neha pratanyate / / yacca paramabrahmavivarttatvamakhilabhedAnAmityuktam / tatrApyeka rUpeNAnvi 1 24 For Personal & Private Use Only

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prameyaratnamAlA tatvaM heturanyatrAnvIyamAnadvayAvinAbhAvitvena puruSAdvaitaM pratibadhnAtIti sveSTavighAtakAritvAdviruddhaH / anvitatvamekahetuke ghaTAdAvanakahatuke stambhakumbhAmbhoruhAdAvapyupalabhyata ityanaikAntikazca / kimarthaM cedaM kAryamasau vidadhAti ? anyena prayuktatvAt kRpAvazAt krIDAvazAt svabhAvAdvA ? anyena prayuktatve svAtanvyahAnidvaitaprasaGgazca / kRpAvazAditi nottaram / kRpAyAM duHkhinAmakAruNapasaGgAt / paropakArakaraNaniSThatvAttasyAHsRSTeH prAganukampAviSayamANinAmabhAvAca na sA yujyate / kRpAparasya pralayavidhAnAyogAcca // adRSTavazAttadvidhAne svAtantryahAniH kRpAparasya pIDAkAraNAdRSTavyapekSAyogAcca // krIDAvazAtmavRttau na prabhutvaM krIDopAyavyapekSaNAbAlakavat / krIDopAyasya tatsAdhyasya ca yugapadutpattiprasaGgazca / sati samarthe kAraNe kAryasyAvazyambhAvAt / / anyathA krameNApi sA tato na syAt // atha svabhAvAdasau jaganirminoti yathAgnirdahati vAyuyaMtIti mataM, tadapi bAlabhASitameva pUrvoktadoSAnivRtteH // tathAhi- kramavartivivartajAtamakhilamapi yugapadutpadyeta / apetaNIyasya sahakAriNo'pi tatsAdhyatvena yaugapadyasambhavAt udAharaNavaiSamyaM c| vahayAdeH kAdAcitkasya hetujanitasya niyatazaktyAtmakatvopapatteranyatra nityavyApisamarthaikasvabhAvakAraNajanyatvena dezakAlapratiniyamasya kArye durupapAdAt // tadevaM brahmaNo'siddhau vedAnAM tatsuptaprabuddhAvasthAtvapratipAdanaM paramapuruSAkhyamahAbhUtani:zvasitAbhidhAnaM ca gaganArabindamakarandavyAvarNanavadanavadheyArthaviSayatvAdupekSAmarhati // yaccAgamaH pramANaM 'sarva vai khAlvadaM brahme"tyAdi "UrNanAbha" ityAdi ca tatsarvamuktavidhinA advaitavirodhIti nAvakAzaM labhate // na cApauruSeya Agamo'stItyagre prapaJcayiSyate / tasmAtra puruSottamo'pi vicAraNAM pAzcati // pratyakSatarabhedabhinnamamalaM mAnaM dvidhaivoditaM devairdIptaguNairvicArya vidhivatsaMkhyAtateH saMgrahAt / mAnAnAmiti taddigapyabhihitaM zrIratnananyAhayaistadvayAkhyAnamado vizuddhadhiSaNairboddhavyamavyAhatam // 1 // mukhyasaMvyavahArAbhyAM pratyakSamupadarzitam / devoktamupajIvadbhiH sUribhApitaM mayA // 2 // iti parIkSAmukhasya laghuvRttau dvitIyaH samuddezaH // 2 // For Personal & Private Use Only

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prameyaratnamAlA tRtIyaH smuddeshH| athedAnImuddiSTe pratyakSatarabhedena pramANadvitve prathamabhedaM vyAkhyAya, itaradvayAcaSTe parokSamitaraditi // 1 // ___ utapatipakSamitaracchando brUte / tataH pratyakSAditaraditi labhyate, tacca parokSamiti // tasya ca sAmagrIsvarUpe nirUpayannAhapratyakSAdinimittaM smRtipratyabhijJAnatarkAnumAnAgamabhedamiti // 2 // pratyakSAdinimittamityatrAdizabdena parokSamapi gRhyate / tacca yathAvasaraM nirUpayiSyate // pratyakSAdinimittaM yasya iti vigrahaH // smRtyAdiSu dvaMdvaH / / te bhedA yasya iti vigrhH|| tatra smRti kramaprAptaM darzayannAhasaMskArodbodhanibandhanA tadityAkArA smRtiriti // 3 // saMskArasyohAdhaH prAkaTayaM sa nibandhanaM yasyAH sA tathoktA tadityAkArA tadityullekhinI, evambhUtA smRtirbhavatIti shessH|| udAharaNamAha sa devadatto yatheti // 4 // pratyabhijJAnaM prAptakAlamAha darzanasmaraNakAraNakaM saGkalanaM pratyabhijJAnam / tadevedaM tatsadRzaM tadvilakSaNaM tatpratiyogItyAdi // 5 // atra darzanasmaraNakAraNatvAt sAdRzyAdiviSayasyApi pratyabhijJAnatvamuktam / yeSAM tu sAdRzyaviSayamupamAnAkhyaM pramANAntaraM teSAM vailakSaNyAdiviSayaM pramANAntaramanuSajyeta // tathA coktm-|| upamAnaM prasiddhArthasAdhAtsAdhyasAdhanam / tadvaidhAtpramANaM kiM syAtsaMjJipratipAdanam // 1 // idamalpaM mahadda ramAsanaM prAMzu naiti vA / vyapekSAtaH samate'rthe vikalpaH sAdhanAntaramiti // 2 // eSAM krameNodAharaNaM darzayannAha yathA sa evAyaM devadattaH // 6 // gosadRzo gavayaH // 7 // govilakSaNo mahiSaH // 8 // idamasmAdUram // 6 // vRksso'ymityaadi||10|| ___ Adizabdena payombubhedI haMsaH syAt SaTpAdairbhamaraH smRtaH // samaparNaistu tatvahaurvijJeyo vissmcchdH||1|| paJcavarNa bhavedranaM mecakAkhyaM For Personal & Private Use Only

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27 prameyaranamAlA pRthustanI // yuvatikabhRGgo'pi gaNDakaH parikIrtitaH // 2 // zarabho'pyaSTabhiH pAdaiH siMhazcArusaTAnvitaH // ityevamAdizabdazravaNAttathAvidhAneva marAlAdInavalokya tathA satyApayati yadA tadA tatsaGkalanamapi pratyabhijJAnamuktaM, darzanasmaraNakAraNatvAvizeSAt // pareSAM tu tatmamANAntaramevopapadyate upamAnAdau tasyAntIvAbhAvAt / athoho'vasaramApta ityAha upalambhAnupalambhanimittaM vyaaptijnyaanmuuhH||11|| idamasminsatyeva bhavatyasati na bhavatyeveti ca // 12 // upalambhaH pramANamAtramatra gRhyate / yadi pratyakSamevopalambhazabdenocyate tadA sAdhaneSvanumeyeSu vyAptijJAnaM na syAt // atha vyAptiH sarvopasaMhAreNa pratIyate, sA kathamatIndriyasya sAdhanasyAtIndriyeNa sAdhyena bhavediti / naivaM pratyakSaviSayeSvivAnumAnaviSayeSvapi vyApteravirodhAt // tajjJAnasyApratyakSatvAbhyupagamAt // udAharaNamAha yathAgnAveva dhUmastadabhAve na bhavatyeveti ca // 13 // idAnImanumAnaM kramAyAtamiti tallakSaNamAha sAdhanAtsAdhyavijJAnamanumAnam // 14 // sAdhanasya lakSaNamAha- . . sAdhyAvinAbhAvitvena nizcito hetuH // 15 // nanu trairUpyameva hetorlakSaNaM, tasminsatyeva hetorsiddhaadidossprihaaropptteH| tathA hi- pakSadharmatvaprasiddhatvavyavacchedArthamabhidhIyate / sapakSe sattvaM tu viruddhatvApanodArtham / vipakSe cAsatvamevAnaikAntikavyudAsArthamiti // taduktam / "hetotriSvapi rUpeSu nirNayastena vrnnitH| prasiddhaviparItArthavyabhicArivipakSataH" iti // 1 // tadayuktaM- avinAbhAvaniyamanizcayAdeva doSatrayaparihAropapatteH / avinAbhAvo hyanyathAnupapannatvaM, taccAsiddhasya na sambhavatyeva / anyathAnupapannatvamAsiddhasya na siddhyatItyabhidhAnAt // nApi viruddhasya tallakSaNatvopapattirviparItanizcitAvinAbhAvini yathoktasAdhyavinAbhAvaniyamalakSaNasyAnupapattevirodhAt // vyabhicAriNyapi na prakRtalakSaNAvakAzaH / tata eva tato'nyathA'nupapattireva For Personal & Private Use Only

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28 meyaratnamAlA zreyasI / na trirUpatA / tasyAM satyAmapi yathoktalakSaNAbhAve hetorgamakatvAdarzanAt / / tathAhi - sa zyAmastatputratvAditaratatputravadityatra trairUpya - sambhave'pi na gamakatvamupalakSyate / atha vipakSAdvayAvRttirniyamavatI tatra na dRzyate / tato na gamakatvamiti / tadapi mugdhavilasitameva / tasyA evAvinAbhAvarUpatvAt / / itararUpasadbhAve'pi tadabhAve heto: svasAdhyasiddhimpratigamakatvAniSTau saiva pradhAnaM lakSaNamatukhyamupalakSaNIyamiti / / tatsadbhAve cetararUpadvayanirapekSatayA gamakatvopapattezca / yathA santyadvaitavAdino'pi pramANAniSTAniSTasAdhanadUSaNA'nyathA'nupapatteH / na cAtra pakSadharmatvaM sapakSAnvayo vA'sti / kevalamavinAbhAvamAtreNa gmktvprtiiteH|| yadapya para muktaM paraiH pakSadharmatAbhAve'pi kAkasya kAyaddhavalaH prAsAda ityasyApi gamakatvApattiriti tadapyanena nirastam // anyathAnupapattibalenaiva pakSadharmasyApi sAdhutvAbhyupagamAt || na ceha sA'sti / tato'vinAbhAva eva hetoH pradhAnaM lakSaNamabhyupagantavyam / tasminsatyasati trilakSaNatve'pi hetorgamakatvadarzanAditi na trairUpyaM hetulakSa mavyApakatvAt / / sarveSAM kSaNikatve sAdhye satvAdeH sAdhanasya sapakSe sato'pi svayaM saugatairgamakatvAbhyupagamAt / etena paJcalakSaNatvamapi yaugaparikalpitaM na hetorupapattimiyatItyabhihitaM boddhavyam / pakSadharmatve satyanvayavyatirekAvabAdhitaviSayatvamasatpratipakSatvaM ceti paJcalakSaNAni, teSAmapyavinAbhAvaprapaJcataivAvAdhitaviSayasyAvinAbhAvAyogAt / satpratipakSasyeveti sAdhyAbhAsaviSayatvenAsamyagdhetutvAcca || yathoktapakSaviSayatvAbhAvAtadoSeNaiva duSTatvAt / ataH sthitaM sAdhyAvinAbhAvitvena nizcito heturiti // idAnImavinAbhAvabhedaM darzayannAha - sahakramabhAvaniyamo 'vinAbhAvaH // 16 // tatra sahabhAvaniyamasya viSayaM darzayannAha - sahacAriNorvyApyavyApakayozca sahabhAvaH // 17 // sahacAriNo rUparasayorvyApyavyApakayozca vRkSatvaziMzapAtvayoriti saptamyA viSayo nirdiSTaH / / kramabhAvaniyamasya viSayaM darzayannAha - pUrvottaracAriNoH kAryakAraNayozca kramabhAvaH // 18 // pUrvottaracAriNoH kRttikodayazakaTodayayoH kAryakAraNayozca dhUmadhUma For Personal & Private Use Only

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prameyaratnamAlA dhvajayoH kramabhAvaH // nanvavambhUtasyAvinAbhAvasya na pratyakSeNa grahaNaM, tasya sannihitaviSayatvAt // nApyanumAnena, prakRtAparAnumAnakalpanAyAmitaretarAzrayatvAnavasthAvatArAt // AgamAderapi bhinnaviSayatvena suprasiddhatvAnna tato'pi tatmatipattirityArekAyAmAha trkaattnnirnnyH|| 16 // tAMdyathoktalakSaNAdUhAttanirNaya iti // athedAnI sAdhyalakSaNamAha iSTamabAdhitamasiddhaM sAdhyam // 20 // atrAparedUSaNamAcakSate-AsanazayanabhojanayAnanidhuvanAderapISTatvAttadapi sAdhyamanuSajyata iti / te'pyativAlizA aprastutapalApitvAt // atra hi sAdhanamadhikriyate / tena sAdhanaviSayatvenepsitamiSTamucyate // idAnIM svAbhihitasAdhyalakSaNasya vizeSaNani saphalayanasiddhavizeSaNaM samarthayitumAha sandigdhaviparyastAvyutpannAnAM sAdhyatvaM yathA syAdityasiddhapadam // 21 // tatra sandigdhaM sthANurvA puruSo vetyenavadhAraNenobhayakoTiparAmAzisaMzayAkalitaM vastu ucyate // viparyastaM tu viparItAvabhAsiviparyayajJAnaviSayabhUtaM rajatAdi // avyutpannaM tu nAmajAtisaMkhyAdivizeSAparijJAnenAni gItaviSayAnadhyavasAyaMgrAhyam // eSAM sAdhyatvamatipAdanArthamAsaddhapadopAdAnamityarthaH // adhuneSTAbAdhitavizeSaNadvayasya sAphalyaM darzayannAha - aniSTAdhyakSAdibAdhitayoH sAdhyatvaM mA bhU . ditISTAbAdhitavacanam // 22 // aniSTo mImAMsakasyAnityaH zabdaH prtykssaadibaadhitshcaashraavnntvaadiH| AdizabdenAnumAnAgamalokasvavacanabAdhitAnAM grahaNam / tadudAharaNaM cAkizcitkarasya hetvAbhAsasya nirUpaNAvasare svayameva granthakAraH prapaJcayiSyatItyuparamyate // tatrAsiddhapadaM prativAdyapekSayaiva,iSTapadaM tu vAdyapekSayeti vizeSamupadarzayitumAha For Personal & Private Use Only

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prameyaranamAlA na cAsiddhavadiSTaM prativAdinaH // 23 // ayamarthaH-na hi sarva sarvApekSayA vizeSaNamapi tu kizcitkamapyuddizya bhavatIti / asiddhavaditi vyatirekamukhenodAharaNam / yathA asiddhaM prativAdyapekSayA na tatheSTamityarthaH / kuta etadityAha pratyAyanAya hIcchA vaktureva // 24 // . icchAyAH khalu viSayI kRtamiSTamucyate / pratyAyanAya hIcchA vaktureveti // tacca sAdhyaM dharmaH kiM vA tadviziSTo dharmIti prazne tadbhedaM darzayannAha sAdhyaM dharmaH kacittadviziSTo vA dhIti // 25 // sopaskArANi vAkyAni bhavanti / tato'yamoM labhyate-vyAptikAlApekSayA tu sAdhyaM dharmaH / kacitprayogakAlApekSayA tu tadviziSTo dharmI sAdhyaH // asyaiva dharmiNo nAmAntaramAha pakSa iti yAvat // 26 // ___ nanu dharmadharmisamudAyaH pakSa iti pakSasvarUpasya purAtanainirUpitatvAddharmiNastadvacane kathaM na rAddhAntavirodha iti // naivaM-sAdhyadharmAdhAratayA vizeSitasya dharmiNaH pattatvavacane'pi doSAnavakAzAt / racanAvaicitryamAtreNa tAtparyasyAnirAkRtatvAtsiddhAntAvirodhAt // atrAha saugataH bhavatu nAma dharmI pakSavyapadezabhAk tathApi savikalpabuddhau parivartamAna eva na vaastvH| sarva evAnumAnAnumeyavyavahAro buddhayAkhDhena dharmadharminyAyena bahiH sadasattvamapekSata ityabhidhAnAditi tannirAsArthamAha prasiddho dharmIti // 27 // ayamarthaH- neyaM vikalpabuddhirbahirantarvA nAsAditAlambanabhAvA dharmiNaM vyavasthApayati / tadavAstavatvena tadAdhArasAdhyasAdhanayorapi vAstavatvAnupapattestabuddhaH pAraMparyeNApi vastuvyavasthAnibandhanatvAyogAt / tato vikalpenAnyena vA vyavasthApitaH parvatAdirviSayabhAvaM bhajanneva dharmitAM pratipadyata iti sthitaM prasiddho dharmIti / tatprasiddhizca kacidvikalpataH kacitpamANataH kacicobhayata iti naikAntena vikalpAdhirUDhasya pramANaprasiddhasya vA dhmitvm|| nanu dharmiNo vikalpAtmatipattau kiM tava sAdhyamityAzaGkAyAmAha For Personal & Private Use Only

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prameyaratnamAlA vikalpasiddha tasminsattetare sAdhye // 28 // tasmindharmiNi vikalpasiddhe sattA ca tadapekSayetarA'sattA ca te dve api sAdhye sunirNItAsambhavAdvAdhakapramANabalena yogyAnupalabdhibalena ceti shessH|| atrodAharaNamAha asti sarvajJo nAsti kharaviSANamiti // 26 // sugamam // nanu dharmiNyasiddhasattAke bhAvAbhAvobhayadharmANAmasiddhaviruddhAnaikAntikatvAdanumAnaviSayatvAyogAt kathaM sattetarayoH sAdhyatvam ? // tadukam-asiddho bhAvadharmazcevyabhicAryubhayAzritaH / viruddho dharmo bhAvasya sA sattA sAdhyate katham / iti // tadayuktam-mAnasapratyakSe bhAvarUpasyaiva dharmiNaH pratipannatvAt // na ca tatsiddhau tatsattvasyApi pratipannatvAdvayarthamanumAnam / tadabhyupetamapi vaiyayAtyAyadA paro na pratipadyate tadA'numAnasya sAphalyAt // na ca mAnasajJAnAdgaganakusumAderapi sadbhAvasambhAvanA'to'timasaGgaH / tajjJAnasya bAdhakamatyayavyapAkRtasattAkavastuviSayatayA mAnasapratyakSAsatvAta kathaM tarhi turagaGgAderdharmitvamiti na codyam-dharmimayogakAle bAdhakamatyayAnudayAtsattvasambhAvanopapatteH // na ca sarvajJAdau sAdhakapramANAsattvena satvaM prati saMzItiH sunizcitAsambhavAdvAdhakapramANatvena sukhAdAviva sattvanizrayAttatra saMzayAyogAt / idAnIM pramANobhayasiddha dharmiNi kiM sAdhyamityAzaGkAyAmAha pramANobhayasiddhe tu sAdhyadharmaviziSTatA // 30 // sAdhye iti zabdaH prAk dvivacanAnto'pyarthavazAdekavacanAntatayA samba dhyate / pramANaM cobhayaM ca vikalpapramANadvayaM, tAbhyAM siddha dharmiNi sAdhyadharmaviziSTatA sAdhyA / ayamarthaH- pramANapratipannamapi vastu viziSTadharmAdhAratayA vivAdapadamArohatIti sAdhyatAM nAtivarttata iti evamubhayasiddhe'pi yojyam // pramANobhayasiddhaM dharmidvayaM krameNa darzayabAha agnimAnayaM dezaH pariNAmI zabda iti yathA // 31 // . dezo hi pratyakSeNa siddhaH shbdstubhysiddhH| nahi pratyakSeNAgdirzibhiraniyatadigdezakAlAvacchinAH sarve zabdA nidhetuM pAryante / sarvadarzinastu For Personal & Private Use Only

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prameyaratnamAlA tanizcaye'pi taM pratyanumAnAnarthakyAt // prayogakAlApekSayA dharmaviziSTadharmiNaH sAdhyatvamabhidhAya vyAptikAlApekSayA sAdhyaniyamaM darzayannAha vyAptau tu sAdhyaM dharma eveti // 32 // sugamam // dharmiNo'pi sAdhyatve ko doSa ityatrAha anyathA tadaghaTanAditi // 33 // uktvipryye'nythaashbdH| dharmiNaH sAdhyatve tadaghaTanAt vyAptyaghaTanAditi hetuH|| na hi dhUmadarzanAtsarvatra parvato'gnimAniti vyAptiH zakyA kartuM pramANavirodhAt // nanvanumAne pakSaprayogasyAsambhavAt prasiddho dharmItyAdivacanamayuktam / tasya sAmarthyalabdhatvAt // tathApi tadvacane punaruktatApasaGgAt / arthAdApannasyApi punarvacanaM punaruktamityabhidhAnAditi saugatastatrAhasAdhyadharmAdhArasandehApanodAya gamyamAnasyApi pakSasya vacanam // 34 // ___ sAdhyameva dharmastasyAdhArastatra sandeho mahAnasAdiH parvatAditi / tasyApanodo vyavacchedastadartha gamyamAnasyApi sAdhyasAdhanayoApyavyApakabhAvapradarzanAnyathAnupapattestadAdhArasya gamyamAnasyApi patasya vacanaM prayogaH // atrodAharaNamAhasAdhyadharmiNi sAdhanadharmAvabodhanAya pakSadharmopasaMhAravat // 35 // sAdhyena viziSTo dharmI parvatAdistatra sAdhanadharmAvabodhanAya pakSadharmopasaMhAravat / pakSadharmasya hetorupasaMhAra upanayastadvaditi // ayamarthaHsAdhyavyAptasAdhanapradarzanena tadAdhArAvagatAvapi niyatadharmisambandhitApradarzanArtha yathopanayastathA sAdhyasya viziSTadharmisambandhitAvabodhanAya pakSavacanamapIti // kiJca hetupayoge'pi samarthanamavazyaM vaktavyam / asamarthitasya hetutvAyogAt // tathA ca samarthanopanyAsAdeva hetoH sAmarthyasiddhatvAddhetuprayogo'narthakaH syAt / hetuprayogAbhAve kasya samarthana miti cet-pattaprayogAbhAve ka heturvartatAmiti samAnametat // tasmAtkAryasvabhAvAnupalambhamedema For Personal & Private Use Only

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prameyaratnamAlA pakSadharmatvAdibhedena ca tridhA hetumuktvA samarthayamAnena pakSaprayogo'pyabhyupagantavya eveti // amumevArthamAha ko vA tridhA hetumuktvA samarthayamAno na pakSayati // 36 // ko vA vAdI prativAdI cetyarthaH / kilArthe vA-zabdaH / yuktyA pakSaprayogasyAvazyaMbhAve kaH kila na pakSayati ? pataM na karotyApitu karotyeva // kiM kurvnsmrthymaanH| kiM kRtvA hetumuktvaiva / na punaranuktvetyarthaH / samarthanaM hi hetorasiddhatvAdidoSaparihAreNa svasAdhyasAdhanasAmarthyaprarUpaNapravaNaM vacanam / tacca hetupayogottarakAlaM pareNAGgIkRtamityuktveti vacanam // nanu bhavatu pakSaprayogastathApi pakSahetudRSTAntabhedena vyavayavamanumAnamiti sAMkhyaH / pratijJAhetUdAharaNopanayabhedena caturavayavamiti mImAMsakaH / pratijJAhetUdAharaNopanayanigamanabhedAtpazcAvayavamiti yogH| tanmatamapAkurvansvamatasiddhamavayavadvayamevopadarzayannAha ___etaddvayamevAnumAnAGga nodAharaNamiti // 37 // etayoH pakSahetvoyameva nAtiriktamityarthaH / evakAreNaivodAharaNAdi vyavacchede siddhe'pi paramatanirAsArtha punarnodAharaNamityuktam / taddhi kiMsAdhyapratipattyarthamutasviddhatoravinAbhAvaniyamArthamAhosvivyAptismaraNArthamiti vikalpAn krameNa dUSayannAhana hi tatsAdhyapratipatyaGgaM tatra yathoktahetoreva vyApArAt // 38 // tadudAharaNaM sAdhyapratipatteraGgaM kAraNaM neti sambandhaH / tatra sAdhyapratipattau yathoktasya sAdhyAvinAbhAvitvena nizcitasya hetoApArAditi // dvitIyavikalpaM zodhayannAha tadavinAbhAvanizcayArthaM vA vipakSe bAdhakAdeva tatsiddheH // 36 // taditi vartate / neti ca / tenAyamarthaH tadudAharaNaM tena sAdhyenAvinAbhAvanizcayArthaM vA na bhavatIti / vipakSe bAdhakAdeva tatsiddharavinAbhAvanizcayasiddheH // kizca vyaktirUpaM nidarzanaM tatkathaM sAkalyena vyAptiM gamayet / vyaktyantareSu vyAptyarthaM punarudAharaNAntaraM mRgyam / tasyApi vyaktirUpatvena sAmAnyena vyApteravadhArayitumazakyatvAdaparAparatadantarApekSAyAmanavasthA syAt // etadevAha-- For Personal & Private Use Only

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prameyaratnamAlA vyaktirUpaM ca nidarzanaM sAmAnyena tu vyAptistatrApi tadvipratipattAvanavasthAnaM syAt dRSTAntAntarApekSaNAt // 40 // tatrApi udaahrnne'pi| tadvipratipattau sAmAnyavyAptivipratipattAvityarthaH // zeSa vyAkhyAtam // tRtIyavikalpe dUSaNamAha nApi vyAptismaraNArtha tathAvidhahetuprayogAdeva ttsmRteH||41|| gRhItasambandhasya hetumadarzanenaiva vyAptisiddhiragRhItasambandhasya dRSTAntazavenApi na tatsmaraNamanubhUtaviSayatvAtsmaraNasyati bhAvaH // tadevamudAharaNaprayogasya sAdhyArtha prati nopayogitvaM pratyuta saMzayahetutvameveti darzayatitatparamabhidhIyamAnaM sAdhyadharmiNi sAdhya sAdhane sandehayati // 42 // tadudAharaNaM paraM kevalamabhidhIyamAnaM sAdhyadharmiNi sAdhyaviziSTe dharmiNi sAdhyasAdhane sandehayati sandehavatI karoti / dRSTAntadhArmANa sAdhyavyAptasAdhanopadarzane'pi sAdhyadharmiNi tanirNayasya kartumazakyatvAditi zeSaH // amumevArtha vyatirekamukhena samarthayamAnaH prAha kuto'nyathopanayanigamane // 43 // anyathA saMzayahetutvAbhAve kasmAddhetorupanayanigamane prayujyate // aparaH prAha-upanayanigamanayorapyanumAnAGgatvameva, tadaprayoge niravakarasAdhyasaMvitterayogAditi / taniSedhArthamAhana ca te tadaGge / sAdhyadharmiNi hetusAdhyayo vacanAdevAsaMzayAt // 44 // te upanayanigamane api vakSyamANalakSaNe tasyAnumAnasyAne na bhavataH / sAdhyadharmAiNa hetusAdhyayorvacanAdevetyevakAreNa dRSTAntAdikamantareNetyarthaH // kizcAbhidhAyApi dRSTAntAdikaM samarthanamavazyaM vaktavyamasamarthitasyAhetutvAditi tadeva varaM heturUpamanumAnAvayavo vA'stu sAdhyasiddhautasyaivopayogAnodAharaNAdikametadevAha For Personal & Private Use Only

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prameyaratnamAlA samarthanaM vA varaM heturUpamanumAnAvayavo bA'stu sAdhye tadupayogAt // 45 // prathamo vAzabda evakArArthe / dvitIyastu pakSAntarasUcane / zeSa sugamam // nanu dRSTAntAdikamantareNa mandadhiyAmavabodhayitumazakyatvAtkathaM pakSahetupayAgamAtreNa teSAM sAdhyavipratipattiriti tatrAha bAlavyutpattyarthaM tatrayopagame zAstra evAsau na vAde'nupayogAditi // 46 // bAlAnAM alpaprajJAnAM vyutpattyarthaM teSAmudAharaNAdInAM trayopagame zAstra evAsau tatrayopagamo na vAde nahi vAdakAle ziSyA vyutpAdyAH / vyutpannAnAmeva tatrAdhikArAditi // bAlavyutpattyartha tatrayopagama ityAdinA zAstre'bhyupagatamevodAharaNAditrayamupadarzayati ___ dRSTAnto dvedhA / anvayavyatirekabhedAditi // 47 // . dRSTAvantau sAdhyasAdhanalakSaNo dharmAvanvayamukhena vyatirakadvAreNa vA yatra sa dRSTAnta ityanvarthasaMjJAkaraNAt / sa dvedhaivopapadyate // tatrAnvayadRSTAntaM darzayannAha sAdhyavyAptaM sAdhanaM yatra pradarzyate so'nvayadRSTAntaH // 48 // sAdhyena vyAptaM niyataM sAdhanaM heturyatra darzyate vyAptipUrvakatayeti bhAvaH // dvitIyabhedamupadarzayatisAdhyAbhAve sAdhanAbhAvo yatra kathyate sa vyatirekadRSTAntaH // 46 // asatyasadbhAvo vyatirekaH / tatpradhAno dRSTAnto vyatirekadRSTAntaH / sAdhyAbhAve sAdhanasyAbhAva eveti sAvadhAraNaM draSTavyam // kramamAsamupanayasvarUpaM nirUpayati hetorupasaMhAra upanayaH // 50 // - pakSe ityadhyAhAraH / tenAyamarthaH-hetoH patadharmatayopasaMhAra upanaya iti // nigamanasvarUpamupadarzati For Personal & Private Use Only

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prameyaratnamAlA - pratijJAyAstu nigamanamiti // 51 // upasaMhAra iti vartate / pratijJAyA upasaMhAraH sAdhyadharmaviziSTatvena pradarzanaM nigamanAmityarthaH // nanu zAstre dRSTAntAdayo vaktavyA eveti niyamAnabhyupagamAtkathaM tattrayamiha sUribhiH prapazcitamiti na codyam / svayamanabhyupagame'pi pratipAdyAnurodhena jinamatAnusAribhiH prayogaparipATyAH pratipannatvAt / sA cAjJAtatatsvarUpaiH kartuM na zakyata iti tatsvarUpamapi shaastre'bhidhaatvymeveti|| tadevaM matabhedena dvitricatuHpaJcAvayavarUpamanumAnaM dviprakArameveti darzayanAha ___ tadanumAnaM dvedhA // 52 // tadvaividhyamevAha svArthaparArthabhedAditi // 53 // svaparavipratipattinirAsaphalatvAdvividhameveti bhAvaH svArthAnumAnabhedaM darzayannAha ___ svArthamuktalakSaNam // 54 // sAdhanAtsAdhyavijJAnamanumAnamiti mAguktaM lakSaNaM yasya tttthoktmityrthH|| dvitIyamanumAnabhedaM darzayannAha___ parArthaM tu tadarthaparAmazivacanAjAtamiti // 55 // tasya svArthAnumAnasyArthaH sAdhyasAdhanalakSaNaH / taM parAmRzatItyevaM zIlaM tadarthaparAmArza / tacca tadvacanaM ca tasmAjjAtamutpanna vijJAnaM parArthAnumAnamiti // nanu vacanAtmakaM parArthAnumAnaM prasiddhaM, tatkathaM tadarthapatipAdakavacanajanitavijJAnasya parArthAnumAnatvamabhidadhatA na saMgRhItamiti na vAcyam / acetanasya sAkSAtmamitihetutvAbhAvena nirUpacaritapramANabhAvAbhAvAt / mukhyAnumAnahetutvena tasyopacaritAnumAnavyapadezo na vAryata eva // tadevopacaritaM parArthAnumAnatvaM tadvacanasyAcAryaH mAha ___ tadvacanamapi taddhetutvAditi // 56 // upacAro hi mukhyAbhAve sati prayojane nimitte ca pravartate / tatra vacanasya parArthAnumAnatve nimittaM taddhetutvam / tasya pratipAdyAnumAnasya hetustaddha For Personal & Private Use Only

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prameyaratnamAlA tustasya bhAvastattvam / tasmAnimittAttadvacanamapi parArthAnumAnapratipAdakavacanamapi parArthAnumAnamiti sambandhaH / kAraNe kAryasyopacArAt // athavA tatsatipAdakAnumAnaM heturyasya tattaddhetustasya bhAvastattvaM tatastadvacanamapi tatheti smbndhH|| asminpo kArye kAraNasyopacAra iti shessH|| vacanasyAnumAnatve ca prayojanamanumAnAvayavAH pratijJAdaya iti zAstre vyavahAra eva // jJAnAtmanyanaMze tadvatyavahArasyAzakyakalpanatvAt // tadevaM sAdhanAt sAdhyavijJAnamanumAnamityanumAnasAmAnyalakSaNam // tadanumAnaMdvedhetyAdinA tatpakAraM ca saprapazcamabhidhAya sAdhanamuktalakSaNApekSayakamapyAtisaMkSepeNa bhidyamAnaM dvividhamityupadarzayati sa hetuDhedhopalabdhyanupalabdhibhedAditi // 57 // sugamametat // tatropalabdhirvidhisAdhikaiva / anupalabdhiH pratiSedhasAdhikaiveti // parasya niyamaM vighaTayannupalabdheranupalabdhezcAvizeSeNa vidhipatiSedhasAdhanatvamAha... upalabdhirvidhipratiSedhayoranupalabdhizceti // 58 // gatArthametat // idAnImupalabdherapi saMkSepeNa viruddhAviruddhabhedAt dvaividhyamupadarzayannaviruddhopalabdhervidhau sAdhye vistarato bhedamAhaaviruddhopalabdhirvidhau SoDhA vyApya kAryakAraNapUrvottarasahacara ... bhedAditi // 56 // pUrva ca uttaraM ca saha ceti dvNdvH| pUrvottarasaha ityatebhyazcara itynukrnnnirdeshH|| dvandvAt zrUyamANazcarazabdaH pratyekamabhisambadhyate / tenAyamarthaH pUrvacarottaracarasahacarA iti / pazcAdvyApyAdibhiH saha dvandvaH // atrAha saugataH-vidhisAdhanaM dvividhameva / svabhAvakAryabhedAt / kAraNasya tu kAryAvinAbhAvAbhAvAdaliGgatvam / nAvazyaM kAraNAni kAryavanti bhavantIti vacanAt // apratibaddhasAmarthyasya kAryampati gamakatvamityapi nottaram / sAmarthyasyAtIndriyatayA vidyamAnasyApi nizcetumazakyatvAditi // tadasamItitAbhidhAnamiti darzayitumAha For Personal & Private Use Only

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38 prameyaratnamAlA rasAdekasAmagyanumAnena rUpAnumAnamicchadbhiriSTameva kiJcitkArasa hetuyaMtrasAmarthyApratibandhakAraNAntarAvaikalye // 6 // AsvAdyamAnAddhi rasAttajjAnakA sAmagrayanumIyate / tato rUpAnumAnaM bhavati / prAktano hi rUpakSaNaH sajAtIyaM rUpakSaNAntaralakSaNaM kArya kurvaneva vijAtIyaM rasalakSaNaM kArya karotIti rUpAnumAnamicchadbhiriSTameva kizcikAraNaM hetuH prAktanasya rUpalakSaNasya sajAtIyarUpakSaNAntarAvyabhicArAt / anyathA rasasamAnakAlarUpamatipatterayogAt // nahyanukUlamAtramantyakSaNamApta vA kAraNaM liGgamiSyate / yena maNimantrAdinA sAmathryapratibandhAtkAraNAntaravaikalyena vA kAryavyabhicAritvaM syAt // dvitIyakSaNe kAryapratyakSIkaraNenA'numAnAnarthakyaM vA / kAryAvinAbhAvitayA nizcitasya viziSTakAraNasya chatrAderliGgatvenAGgIkaraNAt // yatra sAmarthyAprativandhaH kAraNAntarAvaikalyaM nizcIyate tasyaiva liGgatvaM nAnyasyeti noktadoSaprasaGgaH // idAnIM pUrvottaracarayoH svabhAvakAryakaraNeSvanantarbhAvAdbhedAntaratvameveti darzayati-- na ca pUrvottaracAriNostAdAtmyaM tadutpattirvA kAla vyavadhAne tadanupalabdheriti // 61 // tAdAtmyasambandhe sAdhyasAdhanayoH svabhAvahetAvantarbhAvaH, tadutpattisambandhe ca kArye kAraNe vAntarbhAvo vibhAvyate / na ca tadubhayasambhavaH kAlavyavadhAne tdnuplbdhH| sahabhAvinoreva tAdAtmyasambhavAdanantarayoreva pUrvottarakSaNayorhetuphalabhAvasya dRSTatvAt / vyavahitayostadaghaTanAt // nanu kAlavyavadhAne'pi kAryakAraNabhAvo dRzyata eva / yathA jAgratmabuddhadazAbhAviprabodhayomaraNAriSTayorveti // tatparihArArthamAha bhAvyatItayomaraNajAgradbodhayorapi nAri STodrodhau prati hetutvam // 62 // sugamametat / atraivopapattimAha tadvyApArAzritaM hi tadbhAvabhAvitvam // 63 // hizabdo yasmAdarthe / yasmAttasya kAraNasya bhAve kAryasya bhAvitvaM For Personal & Private Use Only

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meyaratnamAlA tadbhAvabhAvitvaM tacca tadvayApArAzritaM tasmAna prakRtayoH kAryakAraNabhAva ityarthaH // ayamartha:- anvayavyatirekasamadhigamyo hi sarvatra kAryakAraNabhAvaH / tau ca kAryamprati kAraNavyApArasavyapekSA vevopapadyete kulAlasyeva kalazamprati / na cAtivyavahiteSu tadvyApArAzritatvamiti // sahacarasyApyukahetuSvanantarbhAvaM darzayati 1 sahacAriNorapi parasparaparihAreNAvasthAnAtsahotpAdAcca // 64 // hetvantaratvamiti zeSaH / ayamabhiprAyaH parasparaparihAreNopAlambhAttAdAtmyAsambhavAtsvabhAvahetAvanantarbhAvaH / sahotpAdAcca na kArye kAraNe veti / / na ca samAnasamayavartinoH kAryakAraNabhAvaH savyetaragoviSANavat / kAryakAraNayoH pratiniyamAbhAvaprasaGgAcca / tasmAddhetvantaratvameveti // idAnIM vyApyahetuM kramaprAptamudAharannuktAnvayavyatirekepurassaraM pratipAdyAzayavazAtmatipAditapratijJAdyavayavapaJcakaM pradarzayati pariNAmI zabdaH kRtakatvAt / ya evaM sa evaM dRSTo, yathA ghaTaH, kRtazcAyaM tasmAtpariNAmIti, yastu na pariNAmI sa na kRtako dRSTo yathA vandhyAstanandhayaH, kRtakazcAyaM tasmAtpariNAmIti // 65 // svotpattau apekSitavyApAro hi bhAvaH kRtaka ucyate / tacca kRtakatvaM na kUTastha nityapakSe nApi kSaNikapakSe kintu pariNAmitve satyevetyagre vakSyase // kAryahetumAha-- astyatra dehini buddhirvyAhArAdeH // 66 // kAraNahetumAha astyatra cchAyA chatrAt // 67 // atha pUrvacarahetumAha udeSyati zakaTaM kRttikodayAt // 68 // muhUrtAnte iti sambandhaH // athottaracaraH 36. -- For Personal & Private Use Only

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prameyaratnamAlA udagAraNiH prAktata eva // 66 // atrApi muhUrtAtprAgiti sambandhanIyaM tata eva kRttikodayAdevetyarthaH // sahacara liGgamAha - zrastyatra mAtuliGga rUpaM rasAt // 70 // 40 viruddhopalabdhimAha - viruddhatadupalabdhiH pratiSedhe tatheti // 71 // pratiSedhe sAdhye'pratiSedhyena viruddhAnAM sambandhinaste vyApyAdayaste - SAmupalabdhaya ityarthaH / tatheti SoDheti bhAvaH // tatra sAdhyaviruddhavyApyo - palabdhimAha nAstyatra zItasparza zraSNyAt // 72 // zItasparzapratiSedhena hi viruddho'gnistadvayApyamauSNyamiti // viruddhakAryopalambhamAha nAstyatra zItasparze dhUmAt // 73 // atrApi pratiSedhyasya sAdhyasya zItasparzasya viruddho'gnistasya kArya dhUma iti // viruddhakAraNopalabdhimAha nAsmin zarIriNi sukhamasti hRdayazalyAt // 74 // sukhavirodhi duHkhaM, tasya kAraNaM hRdayazalyamiti // viruddhapUrvacaramAhanodeSyati muhUrtAnte zakaTaM revatyudayAt // 75 // zakaTodayaviruddho hyazvinyudayastatpUrvacaro khetyudaya iti // viruddho - ttaracaraM liGgamAha muhUrtAtpUrvaM puSyodayAt // 76 // bharaNyudayaviruddho hi punarvasUdayastaduttaracaraH puSyodaya iti // viruddha sahacaramAha nAstyatra bhittau parabhAgAbhAvo'rvAgbhAgadarzanAditi // 77 // parabhAgAbhAvasya viruddhastadbhAvastatsahacaro'rvAgbhAga iti // aviruddhA nupalabdhibhedamAha- For Personal & Private Use Only

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prameyaratnamAlA aviruddhAnupalabdhiHpratiSedhe saptadhA svabhAvavyApakakAryakAraNa pUrvottarasahacarAnupalambhabhedAditi // 78 // svabhAvAdipadAnAM dvandvaH teSAmanupalambha iti pazcAcchaSThItatpuruSaH smaasH|| svabhAvAnupalambhodAharaNamAha nAstyatra bhUtale ghtto'nuplbdheH|| 79 // atra pizAcaparamAvAdibhirvyabhicAraparihArArthamupalabdhilakSaNaprAptatve satIti vizeSaNamunneyam // vyApakAnupalabdhimAha nAstyatra zizapA vRkssaanuplbdheH||80 // ziMzapAtvaM hi vRkSatvena vyAptam / tadabhAve tadvyApyaziMzapAyA apyabhAvaH / kAryAnupalabdhimAha nAstyatrApratibaddhasAmathyo 'gni mAnupalabdheH // 81 // apratibaddhasAmarthya hi kArya pratyanupahatazaktikatvamucyate / tadabhAvazca kAryAnupalambhAditi // kAraNAnupalabdhimAha nAstyatra dhUmo'nagneH // 82 // pUrvacarAnupalabdhimAha na bhaviSyati muhUrtAnte zakaTaM kRttikodyaanuplbdheH|| 83 // uttaracarAnupalabdhimAha .. nodagAdbharaNimuhUrtAtprAktata eva // 84 // tata eva kRttikodayAnupalabdherevetyarthaH // sahacarAnupalabdhiH prAptakAletyAha nAstyatra samatulAyAmunnAmo nAmAnupalabdheH // 85 // viruddhakAryAdyanupalabdhiArvadhau sambhavatItyAcakSANastadbhedAtraya eveti tAneva pradarzayitumAhaviruddhAnupalabdhividhau tredhA / viruddhakAryakAraNasvabhAvA nupalabdhibhedAt // 86 // viruddhakAryAdyanupalabdhirvidhau sambhavatIti viruddhakAryakAraNasvabhAvA. nupalabdhiriti // tatra viruddhakAryAnupalabdhimAha For Personal & Private Use Only

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meyaratnamAlA yathA'sminprANini vyAdhivizeSo'sti nirAmayaceSTAnupalabdheriti // 87 // vyAdhivizeSasya hi viruddhastadbhAvastasya kArya nirAmayaceSTA tasyA anupalabdhiriti // viruddhakAraNAnupalabdhimAha - zrastyatra dehini duHkhamiSTasaMyogAbhAvAt // 88 // duHkhavirodhi sukhaM, tasya kAraNamiSTasaMyogastadanupalabdhiriti // viruddhasvabhAvAnupalabdhimAha 42 anekAntAtmakaM vastvekAntasvarUpAnupalabdheH // 86 // anekAntAtmakavirodhI nityAdyekAntaH / na punastadviSayavijJAnam / tasya mithyAjJAnarUpatayopalambhasambhavAt / tasya svarUpaM vAstavAkArastasyAnupalabdhiH / nanu ca vyApakaviruddhakAryAdInAM paramparayA virodhikAryAdiliGgAnAM ca bahulamupalambhasambhavAttAnyapi kimiti nAcAryairudAhRtAnI tyAzaGkAyAmAha -- paramparayA sambhavatsAdhanamatraivAntarbhAvanIyam // 60 // teSu kAryAdiSvityarthaH / tasyaiva sAdhanasyopalakSaNArthamudAharaNadvayaM pradarzayati- bhUda cakre zivakaH sthAsAt // 61 // etacca kiM saMjJikaM kAntarbhavatItyAre kAyAmAha - kAryakAryamaviruddha kAryopalabdhau // 62 // antarbhAvanIyamiti sambandhaH / zivakasya hi kArya chatrakaM, tasya kArya sthAsa iti / dRSTAntadvAreNa dvitIyahetumudAharati nAstyatra guhAyAM mRgakrIDanaM mRgArisaMzabdanAt / kAraNaviruddhAryaM viruddhakA 'palabdhau yatheti // 63 // mRgasya hi kAraNaM mRgastasya virodhI mRgAristasya kArya tacchabadanamiti / idaM yathA viruddha kAryopalabdhAvantarbhavati tathA prakRtamapItyarthaH / / bAlavyutpatyarthaM paJcAvayavamayoga ityuktaM vyutpannaM prati kathaM prayoganiyama iti zaGkAyAmAha - For Personal & Private Use Only

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meyaratnamAlA vyutpannaprayogastu tathopapattyA'nyathAnupapattyaiva vA // 14 // vyutpannasya vyutpannAya vA prayogaH kriyate iti zeSaH / tathopapatyA tathA sAdhye satyevopapattistayA anyathAnupapattyaiva vA anyathA sAdhyAbhAve - SnupapattistayA / tAmevAnumAnamudrAmunmudrayati zragnimAnayaM dezastathaiva dhUmavatvopapatte mamatvAnyathAnupapatterveti // 65 // nanu tadatiriktadRSTAntAderapi vyAptipratipattAvupayogitvAt / vyutpannA - pekSayA kathaM tadaprayoga ityAha hetuprayogA hi yathAvyAptigrahaNaM vidhIyate sA ca tAvanmAtreNa vyutpannairavadhAryata iti // 66 // 4 3 hizabdo yasmAdarthe, yasmAdyathAvyAptigrahaNaM vyAptigrahaNAnatikrameNaiva hetuprayogo vidhIyate / sA ca tAvanmAtreNa vyutpannaistathopapattyA'nyathAnupapayA vA'vadhAryate dRSTAntAdikamantareNaivetyarthaH // yathA dRSTAntAdervyAptipratipattimpratyanaGgatvaM tathA prAk prapaJcitamiti neha punaH pratanyate // nApi dRSTAntAdiprayogaH sAdhyasiddhayarthaM phalavAnityAha tAvatA ca sAdhyasiddhiH // 67 // cakAra evakArArthe / nizcitavipakSAsambhavahetuprayogamAtreNaiva sAdhyasiddhirityarthaH / tena pakSaprayogo'pi saphala iti darzayannAha - tena pakSastadAdhArasUcanAyoktaH // 68 // yatastathopapattyanyathAnupapattiprayogamAtrereNa vyAptipratipattistena hetunA pakSastadAdhArasUcanAya sAdhyavyApta sAdhanAdhArasUcanAyoktaH / tato yadukkaM pareNa sadbhAvahetubhAvau hi dRSTAnte tadavedinaH // khyApyete viduSAM vAcyo hetureva hi kevalaH // 1 // iti tannirastam // vyutpannaM prati yathoktahetuprayogospi pakSaprayogAbhAve sAdhanasya niyatAdhAratAnavadhAraNAt // athAnumA nasvarUpaM pratipAdyedAnIM kramaprAptamAgamasvarUpaM nirUpayitumAha For Personal & Private Use Only

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prameyaratnamAlA prAptavacanAdinibandhanamarthajJAnamAgamaH // 6 // yo yatrAvaJcakaH sa tatrAptaH / Aptasya vacanam / AdizabdenAMgulyAdisaMjJAparigrahaH / AptavacanamAdiryasya tattathoktaM tannibandhanaM yasyArthajJAnasyeti // aaptshbdopaadaanaadpaurusseytvvyvcchedH| arthajJAnamityanenAnyAptehajJAnasyAbhiprAyasucanasya ca nirAsaH // nanvasambhavIdaM lakSaNa, zabdasya nityatvenApauruSeyatvAdAptapaNItatvAyogAt / tanityatvaM ca tadavayavAnAM varNAnAM vyApakatvAnnityatvAca // na ca tadvayApakatvamasiddham / ekatra prayuktasya gakArAdeH pratyabhijJayA dezAntare'pi grahaNAt // sa evAyaM gakAra iti nityatvamapi tayaivAvasIyate / kAlAntare'pi tasyaivaM gakArAdenizcayAt // ito vA nityatvaM zabdasya saGketAnyathAnupapatteriti / tathAhi gRhItasaGketasya zabdasya pradhvaMse satyagRhItasaMketaH zabda idAnImanya evopalabhyate iti tatkathamarthapratyayaH syAt ? na cAsau na bhavatIti sa evAyaM zabda iti pratyabhijJAnasyAtrApi sulabhatvAcca // na ca varNAnAM zabdasya vA nityatve sarvaiH sarvadA zravaNaprasaGgaH / sarvadA tadabhivyaktarasambhavAt / tadasambhavazcAbhivyaJjakavAyUnAM pratiniyatatvAt // na ca teSAmanupapannatvam / pramANapatipatnatvAt // tathAhi-vaktRmukhanikaTadezavartibhiH sparzanenAdhyakSeNa vyaJjakA vAyavo gRhyante / dUradezasthitena mukhasamIpasthitatUlacalanAdanumIyante / zrotRzrotradeze zabdazravaNAnyathAnupapatterApatyApi nizcIyante // kiJcotpattipakSe'pi samAnA'yaM doSaH / tathAhi vAyvAkAzasaMyogAdasamavAyikAraNAdAkAzAcca samavAyikAraNAdigdezAghavibhAgenotpadyamAno'yaM zabdo na sarvairanubhUyate / api tu niyatadigdezasthaive tathA'bhivyajyamAno'pi // nApyabhivyaktisAMkaryamubhayatrApi samAnatvAdeva / tathAhi-anyaistAlvAdisaMyogairyathAnyo varNo na kriyate tathA dhvanyantarasAribhistAvAdibhiranyo dhvani rabhyate ityutpattyabhivyaktyoH samAnatvanaikatraiva paryanuyogAvasara iti sarva mustham // mAmUdvarNAnAM tadAtmakasya vA zabdasya kauTasthAnityatvam / tathApyanAdiparamparAyAtatvena vedasya nityatvAtmakRtalakSaNasyAvyApakatvam // na ca pravAhanityatvamapramANakamevAsyeti yuktaM vaktum // adhunA tatkarturanupalambhAdatItAnAgatayorapi For Personal & Private Use Only

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meyaratnamAlA kAlayostadanumApakasya liGgasyAbhAvAttadabhAvo'pi sarvadApyatIndriyasAdhyasAdhana sambandhasyendriyagrAhyatvAyogAt // pratyakSapratipannameva hi liGgam / anumAnaM hi gRhItasambandhasyaikadezasandarzanAda sannikRSTe'rthe buddhirityabhidhAnAt || nApyarthApattastatsiddhiH / anyathAbhUtasyArthasyAbhAvAdupamAnopameyayorapratyakSatvAcca nApyupamAnaM sAdhakam || kevalamabhAvapramANamevAvaziSyate tacca tadabhAvasAdhakamiti / na ca puruSasadbhAvavadasyApi duHsAdhyatvAtsaMzayApattistadabhAvasAdhakapramANAnAM sulabhatvAt || adhunA hi tadabhAvapratyakSamevAtItAnAgatayoH kAlayoranumAnaM tadabhAvasAdhakamiti / tathA ca - zratItAnAgatau kAlau vedakAravivarjitau / kAlazabdAbhidheyatvAdidAnIntana kAlavat / / 1 / / vedasyAdhyayanaM sarvaM tadadhyayanapUrvakam | vedAdhyayanavAcyatvAdadhunAdhyayanaM tatheti // 2 // tathA apauruSeyo vedaH anavacchinnasampradAyatve satyasmaryamAraNakartRkatvAdAkAzavat // arthApattirapi prAmANyalakSaNasyArthasyAnanyathAbhUtasya darzanAttadabhAve nizcIyate || dharmAdyatIndriyArthaviSayasya vedasyAvagdarzibhiH kartumazakyatvAt / pratIndriyArthadarzinazcAbhAvAtmAmANyamapauruSeyatAmeva kalpayatIti / / atra pratividhIyate -- yattAvaduktaM varNAnAM vyApitve nityatve ca pratyabhijJApramANamiti, tadasat / pratyabhijJAyAstatra pramANatvAyogAt || dezAntare'pi tasyaiva varNasya sattve khaNDazaH pratipattiH syAt / nahi sarvatra vyAptyA vartamAnasyaikasminpradeze sAmastyena grahaNamupapattiyuktam / avyApakatvaprasaGgAt / / ghaTAderapi vyApakatvaprasaGgaH / zakyaM hi vaktumevaM ghaTaH sarvagatazcacurAdisannidhAnAdanekatra deze pratIyata iti // nanu ghaTotpAdakasya mRtpi eDAderanekasyopalambhAdanekatvameva / tathA mahadaNuparimANasambhavAcceti || tacca varNeSvapi samAnam / tatrApi pratiniyatatAlvAdikAraNakalApasya tIvrAdidharmabhedasya ca sambhavAvirodhAt / tAtvAdInAM vyaJjakatvamatraiva niSetsyata ityAstAM tAvadetat / / atha vyAptitve'pi sarvatra sarvAtmanA vRttimatvAna doSo'yamiti cenna / tathA sati sarvathaikatvavirodhAt / nahi dezabhedena yugapatsarvAtmanA pratIyamAnasyaikatvamupapannaM pramANavirodhAt / tathA ca prayogaHpratyekaM gakArAdivarNo'neka eva yugapadbhinnadezatayA tathaiva sarvAtmanopalabhyamAnatvAt ghaTAdivat // na sAmAnyena vyabhicAraH / tasyApi sadRzapariNA For Personal & Private Use Only 45 -

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46 prameyaratnamAlA mAtmakasyAnekatvAt / nApi parvatAdyanekapradezasthatayA yugapadanekadezasthita puruSaparidRzyamAnena candrArkAdinA vyabhicAraH / tasyAtidaviSThatayaikadezasthitasyApi bhrAntivazAdanekadezasthatvena pratIteH / na cAbhrAntasya bhrAntena vyabhicArakalpanA yukteti / nApi jalapAtrapratibimbena / tasyApi candrArkAdisannidhimapekSya tathApariNamamAnasyAnekatvAt / tasmAdanekapradeze yugapatsarvAtmanopalabhyamAnaviSayasyaikasyAsambhAvyamAnatvAttatra pravarttamAnaM pratyabhijJAnaM na pramANamiti sthitam // tathA nityatvamapi na pratyabhijJAnena nizcIyata iti / nityatvaM hi ekasyAnekakSaNavyApitvam / taccAntarAle sattAnupalambhena na zakyate nizcetum / na ca pratyabhijJAnabalenaivAntarAle sattAsambhavaH / tasya sAdRzyAdapi sambhavAvirodhAt / na ca ghaTAdAvapyevaM prasaGgaH / tasyotpattAvaparAparamRtpiNDAntaralakSaNasya kAraNasyAsambhAvyamAnatvenAntarAle sattAyAH sAdhayituM zakyatvAt / atra tu kAraNAnAmapUrvANAM vyApArasambhAvanAto nAntarAle sattAsambhava iti // yaccAnyaduktaM saMketAnyathAnupapatteH zabdasya nityatvamiti / idamapyanAtmajJabhASitameva / anitye'pi yojayituM zakyatvAt / tathA hi gRhItasaMketasya daNDasya pradhvaMse satyagRhItasaMketa idAnImanya eva daNDaH samupalabhyata iti daNDIti na syAt / tathA dhUmasyApi gRhItavyAptikasya nAze anyadhUmadarzanAdvahnivijJAnAbhAvazca / / atha sAdRzyAttathApratIterna doSa iti cedatrApi sAdRzyavazAdartha - pratyaye ko doSaH ? / yena nityatve'tra durabhiniveza zrIyate / tathA kalpanAyAmantarAle sattvamapyadRSTaM, na kalpitaM syAditi / yaccAnyadabhihitaM vyaJjakAnAM pratiniyatatvAnna yugapat zrutiriti tadapyazikSitalakSitam samAnondrayagrAhyeSu samAnadharmasu samAnadezeSu viSayiviSayeSu niyamAyogAt / / tathAhi zrotraM samAnadezasamAnendriyagrAdya samAnadharmApacAnAmarthAnAM graharaNAya pratiniyatasaMskAraka saMskAryaM na bhavati / indriyatvAt cakSurvat // zabdA vA pratiniyatasaMskAraka saMskAryA na bhavanti / samAnadeza samAnendriyagrAhyasamAnadharmApannatve sati yugapadindriyasambaddhatvAt / ghaTAdivat // upapattipatre - scryaM doSaH samAna iti na vAcyaM mRtpiNDadIpadRSTAntAbhyAM kArakavyaJjakapakSa yorvizeSasiddherityalamatijalpitena / / yaccAnyatpravAhanityatvena vedasyA1 utpattipace, ityapi pAThabhedaH // For Personal & Private Use Only -

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meyaratnamAlA pauruSeyatvamiti tatra kiM zabdamAtrasyAnAdinityatvamuta viziSTAnAmiti 1 AdyapakSe ya eva zabdA laukikAsta eva vaidikA ityalpamidamabhidhIyate veda evApauruSeya iti / kintu sarveSAmapi zAstrANAmapauruSeyateti // atha viziTApUrvikA eva zabdA anAditvenAbhidhIyante teSAmavagatArthAnAmanavagatArthAnAM vA anAditA syAt ? yadi tAvaduttaraH pakSastadA'jJAnalakSaNamaprAmAeyamanuSajyate / / atha AdyaH pakSa AzrIyate tadvyAkhyAtAraH kiJcijjJAbhaveyuH sarvajJA vA ? prathamapate duradhigamasambandhAnAmanyathApyarthasya kalpayituM zakyatvAt mithyAtvalakSaNamaprAmANyaM syAt / taduktam -- zrayamartho nAyamartha iti zabdA vadanti na / kalyyo'yamarthaH puruSaiste ca rAgAdiviplutAH // 1 // kiJca kiJcijjJavyAkhyAtArthAvizeSAta agnihotraM juhuyAt svargakAma ityasya khAdecchavamAMsamityapi vAkyArthaH kiM na syAt saMzayalakSaNamaprAmANyaM vA // atha sarvavidviditArtha eva vedo''nAdiparaMparAjyAta iti cet / hanta dharbhe codanaiva pramANamiti hatametat / / atIndriyArthapratyakSIkaraNasamarthasya puruSasya sadbhAve ca tadvacanasyApi codanAvattadavabodhakatvena prAmANyAdvedasya puruSAbhAvasiddhestatpratibandhakaM syAt // atha tadvyAkhyAtRNAM kiJcijjJatve'pi yathAvyAkhyAnaparamparAyA anavacchinnasantAnatvena satyArtha eva vedo'vasIyata iti cenna / kiMcijjJAnAmatIndriyArtheSu niHsaMzayavyAkhyAnAyogAdandhenAkRSyamANasyAndhasyAniSTadeza parihAreNAbhimata pathapramANAnupapatteH / / kizvAnAdivyAkhyAnaparamparAgatatve'pi vedArthasya gRhItavismRtasambandhavacanAkauzaladuSTAbhiprAyatayA vyAkhyAnasyAnyathaiva karaNAdavisaMvAdAyogAdaprAmANyameva syAt / dRzyante hyadhunAtanA api jyotiHzAstrAdiSu rahasyaM yathArthamavayanto'pi durabhisaMdheranyathA vyAcakSANAH / kecijjAnanto'pi vacanAkauzalAdanyathopadizantaH / kecidvismRtasambandhA ayAthAtathyamabhidadhAnA iti // kathamanyathA bhAvanAvidhiniyogavAkyArthapratipattirvede syAnmanuyAjJavalkyAdInAM zrutyarthAnusArismRtinirUpaNAyAM vA ? tasmAdanAdipravAhapatitatve'pi vedAyathArthatvameva syAditi sthitam // yaccokamatItAnAgatAvityAdi tadapi svamatanirmUlana hetutvena viparItasAdhanAttadAbhAsameveni / tathAhi"atItAnAgatau kAlo vedArthajJavivarjitau / kAlazabdAbhidheyatvAdadhunAtanakAlavaditi" / / 1 / / kizca kAlazabdAbhidheyatvamatItAnAgatayoH kAla For Personal & Private Use Only 47 -

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48 prameyaratnamAlA yohaNe sati bhavati / tadgrahaNaM ca nAdhyakSatastayoratIndriyatvAt // anumAnatastadgrahaNe'pi na sAdhyena sambandhastayonizcetuM pAryate / pratyakSagRhItasyaiva tatsambandhAbhyupagamAt // na ca kAlAkhyaM dravyaM mImAMsakasyAsti / prasaGgasAdhanAdadoSa iti cena / parampati sAdhyasAdhanayoApyavyApakabhAvAbhAvAdidAnImapi dezAntare vedakArasyASTakAdeH saugatAdibhirabhyupagamAt / / yadapyaparaM vedAdhyayanamityAdi tadapi vipakSe'pi samAnam-"bhAratAdhya. yanaM sarva gurvadhyayanapUrvakam / tadadhyayanavAcyatvAdadhunAdhyayanaM yathe"ti // 1 // yaccAnyaduktam-anavacchinnasampadAyatve satyasmayamANakartRtvAditi / tatra jIrNakapArAmAdibhirvyabhicAranivRtyarthamanavacchinnasampradAyatvavizeSaNepi vizeSyasyAsmaryamANakataikatvasya vicAryamANasyAyogAdasAdhanatvam // katurasmaraNaM hi vAdinaH prativAdinazca sarvasya vA ? vAdinazcedanupalabdherabhAvAdvA ? / Aye pakSe piTakatraye'pi syAdanupalabdheravizeSAt // tatra paraiH karturaGgIkaraNAnno cet / ata evAtrApi na tadastu / abhAvAditi cedasmAttadabhAvasiddhAvitaretarA''zrayatvam / siddhe hi tadabhAve tannibandhanaM tadasmaraNamasmAcca tadabhAva iti // prAmANyAnyathAnupapattestadabhAvAnnetaretarAzrayatvamiti cenna / prAmANyenAprAmANyakAraNasyaiva puruSavizeSasya nirAkaraNAta purussmaatrsyaaniraakRteH|| athAtIndriyArthadArzano'bhAvAdanyasya ca prAmANyakAraNatvAnupapatteH siddha eva sarvathA puruSAbhAva iti cet kutaH sarvajJAbhAvo vibhAvitaH / prAmANyAnyathAnupapatteriti ceditaretarAzrayatvam / karturasmaraNAditi cecakrakaprasaGgaH abhAvapramANAditi cenna / tatsAdhakasyAnumAnasya prAkpratipAditatvAdabhAvapramANotthAnAyogAt pramANapaJcakAbhAve'bhAvapramANapravRtteH-"pramANapaJcakaM yatra vasturUpaNa jAyate / vastusattAvabodhArtha tatrAbhAvapramANate"ti parairabhidhAnAt / tato na vAdinaH karturasmaraNamupapannam // nApi prativAdino'siddheH / tatra hi prativAdI smaratyeva kartAramiti // nApi sarvasya, vAdino vedakarturasmaraNe'pi prativAdinaH smaraNAt // nanu prativAdinA vede'STakAdayo bahavaH kartAraH smaryante'tastatsmaraNasya vivAdaviSayasyAmAmANyAdbhavedeva sarvasya karturasmaraNamiti cet na / kartRvizeSaviSaya evAsau vivAdo na kartRsAmAnye // ataH sarvasya karturasmaraNamapyasiddham / sarvAtmajJAnavijJAnarAhato vA kathaM sarvasya karturasmaraNamavaiti / For Personal & Private Use Only

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prameyaratnamAlA tasmAdapauruSayatvasya vede vyavasthApayitumazakyatvAnna tallakSaNasyAvyApakatvamasambhavitatvaM vA sambhavati // pauruSeyatve punaH pramANAni bahUni santyeva sajanmamaraNarSigotracaraNAdinAmazruteranekapadasaMhatipratiniyamasaMdarzanAtphalArthipuruSapravRttinivRttihetvAtmanAM zrutezca manusUtravat puruSakakaiva zrutiriti vacanAt // apauruSeyatve'pi vA na prAmANyaM vedasyopapadyate taddhetUnAM guNAnAmabhAvAt / / nanu na guNakRtameva prAmANyaM kintu doSAbhAvaprakAreNApi, sa ca doSAzrayapuruSAbhAve'pi nizcIyate na guNasadbhAva eveti / tathAcoktam-zabde doSodbhavastAvadvaktradhIna iti sthitam / tadabhAvaH kcittaavdgunnvdvktRktvtH||1|| tadguNairapakRSTAnAM zabde saMkrAntyasambhavAt / yadvA vakturabhAvena na syurdoSA niraashryaaH||2|| iti // tadapyayuktam / parAbhiprAyAparijJAnAt // nAsmAbhivakturabhAve vedasya prAmANyAbhAvaH samudbhAvyate / kiM tu tavyAkhyAtRRNAmatIndriyArthadarzanAdiguNAbhAve / tato doSANAmanapoditatvAnna prAmANyAnezcaya iti / tato'pauruSeyatve'pi vedasya prAmANyanizcayAyogAnnAnena lakSaNasyAvyApitvamasambhAvitvaM vetyalamatijalpitena // nanu zabdArthayoH sambandhAbhAvAdanyApohamAtrAbhidhAyitvAdAptapraNItAdapi zabdAt kathaM vastubhUtArthAvagama ityatrAhasahajayogyatAsaGkatavazAddhi' zabdAdayo vastupratipattihetavaH // 10 // sahajA svabhAvabhUtA yogyatA zabdArthayorvAcyavAcakazaktiH tasyAM saGketastadvazAddhi sphuTaM zabdAdayaH mAguktA vastupratipattihetava iti / / udAharaNamAha yathA mervAdayaH santi // 101 // nanu ya eva zabdAH satyarthe dRSTAsta evArthAbhAve'pi dRzyante tatkathamarthAbhidhAyakatvamiti / tadapyayuktam-anarthakebhyaH zabdebhyo'rthavatAmanyatvAt / / na cAnyasya vyabhicAre'nyasyAsau yukto'tiprasaGgAt // anyathA gopAlaghaTikAntargatasya dhUmasya pAvakasya vyabhicAre parvatAdidhUmasyApi tatprasaGgAt / / "yatnataH parIkSitaM kArya kAraNaM nAtivartate" ityanyatrApi samAnam / supatito hi zabdo'rthe na vyabhicaratIti // tathA cAnyApohasya zabdArthatvakalpanaM prayAsamAtrameva // na cAnyApohaH zabdArtho vyavatiSThate pratItiviro For Personal & Private Use Only

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50 prameyaratnamAlA dhAt // na hi gavAdizabdazravaNAdagavAdivyAvRttiH pratIyate / tataH sAsnAdimatyarthe pravRttidarzanAdagavAdibuddhijanakaM tatra zabdAntaraM mRgyam // athaikasmAdeva gozabdAdarthadvayasyApi sambhAvanAnnArthaH zabdAntareNeti cennaivam / ekasya parasparaviruddhArthadvayapratipAdanavirodhAt // kizca gozabdasyAgovyAvRttiviSayatve prathamamagaurita pratIyeta na caivamato nAnyApohaH shbdaarthH|| kizca apohAkhyaM sAmAnyaM vAcyatvena pratIyamAnaM paryudAsarUpaM prasajyarUpaM vA ? prathamapakSe gotvameva nAmAntareNoktaM syAt / abhAvAbhAvasya bhASAntarasvabhAvena vyavasthitatvAt / / kazcAyamazvAdinivRttilakSaNo bhAvo'bhidhIyate ? na tAvatsvalakSaNarUpastasya sklviklpvaaggocraatikraanttvaat|| nApi zAbaleyAdivyaktirUpastasyAsAmAnyatvaprasaGgAt / / tasmAt sakalagovyaktiSvanuvRttapratyayajanakaM tatraiva pratyeka parisamAptyA vartamAnaM sAmAnyameva gozabdavAcyam / tasyApoha iti nAmakaraNe nAmamAtra bhigheta nArtha iti / ato nAdyaH pakSaH zreyAn // nApi dvitIyo gozabdAdeH kacibAle'rthe pratyayogAt / tucchAbhAvAbhyupagame paramatapravezAnuSaMgAca // kizca gavAdayo ye sAmAnyazabdA ye ca zAvaleyAdayasteSAM bhavadabhiprAyeNa paryAyatA syAt / arthabhedAbhAvAvRkSapAdapAdizabdavat // na khalu. tucchAbhAvasya bhedo yukto vastunyeva saMsRSTatvaikatvanAnAtvAdivikalpAnAM pratIteH // bhede vA abhAvasya vastutApattiH tallakSaNatvAdvastutvasya // na caapohylkssnnsmbndhibhedaanedH| prameyAbhidheyAdizabdAnAmapravRttiprasaGgAt // vyavacchedyasyAtadra peNApyaprameyAdirUpatve tato vyavacchedAyogAtkathaM tatra sambandhibhedAnedaH ? kizca zAbaleyAdiSveko'poho na prasajyeta kintu prativyakti bhinna eva syAt // atha zAbaleyAdayastanna bhindanti tavazvAdayo'pi bhedakA mAbhUvan / yasyAntaraGgAH zAvaleyAdayo na bhedakAstasyAzvAdayo bhedakA ityatisAhasam // vastuno'pi sambandhibhedA do nopalabhyate kimutAvastuni // tathATeka eva devadattAdiH kaTakakuNDalAdibhirabhisambandhyamAno na nAnAtvamAstighnuvAnaH samupalabhyata iti // bhavatu vA sambandhibhedA dastazApi na vastubhUtasAmAnyamantareNAnyApohAzrayaH sambandhI bhavatAM bhavitumarhati / tathAhi yadi zAbaleyAdiSu vastubhUtasArUpyAbhAvo'zvAdiparihAreNa tatraiva viziSTAbhidhAnapratyayau kathaM syAtAm / tataH sambandhibhedAjhedamicchatApi sAmAnya vAsta For Personal & Private Use Only

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prameyaratnamAlA vamaGgIkartavyamiti // kizcApohazabdArthapace saMketa evAnupapannastadgrahaNopAyAsambhavAt // na pratyakSaM tadgrahaNasamartha tasya vastuviSayatvAt / anyApohasya cAvastutvAt // anumAnamapi na tatsadbhAvamavabodhayati tasya kAryasvabhAvaliGgasampAdyatvAt // apohasya nirupAkhyeyatvenAnarthakriyAkAritvena ca svabhAvakAryayorasambhavAt / kiJca gozabdasyAgopohAbhidhAyitve gaurityatra gozabdasya kimabhidheyaM syAdajJAtasya vidhiniSedhayoranadhikArAt / / agovRttiriti ceditaretarAzrayatvamagovyavacchedo hi agonizcaye bhavati sa cAgaurgonivRttyAtmA gauzcAgovyavacchedarUpa iti // agaurityatrottarapadArtho'pyanayaiva dizA cintanIyaH // nanvagaurityatrAnya eva vidhirUpo gozabdAbhidheyastadA'pAhaH zabdArtha iti vighaTeta / tasmAdapohasyoktayuktyA vicAryamANasyAyogAnnAnyApohaH zabdArtha iti, sthitaM sahajayogyatAsaGketavazAcchabdAdayo vastumatipattihetava iti // smRtiranupahateyaM pratyabhijJAnavajJA pamitiniratacintA laiGgika saGgatArtham / pravacanamanavacaM nizcitaM devavAcA racitamucitavAgbhistathyametena gItam // 1 // iti parIkSAmukhasya laghuvRttau parokSaprapaJcastRtIyaH samuhazaH // 3 // .. atha svarUpasaMkhyAvipratipattiM nirAkRtya viSayavipratipattinirAsAthemAha sAmAnyavizeSAtmA tadartho vissyH||1|| tasya prAmANyasya grAkho'rtho viSaya iti yAvat / sa eva viziSyate sAmAnyavizeSAtmA / sAmAnyavizeSau vakSyamANalakSaNau tAvAtmAnau yasyeti vigrhH|| tadubhayagrahaNamAtmagrahaNaM ca kevalasya sAmAnyasya vizeSasya tadbhayasya vA svatantrasya pramANaviSayatvapratiSedhArtham / tatra sanmAnadehasya parabrahmaNo nirastatvAttaditaradvicAryate // tatra sAMkhyaiH pradhAnaM sAmAnyamuktaM "triguNamavivekiviSayaH sAmAnyamacetanaM prasavadharmivyaktaM tathA pradhAnaM tadvipa For Personal & Private Use Only

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prameyaratnamAlA rItastathA ca pumAniti" vacanAt // tacca kevalaM pradhAnaM mahadAdikAryAniSpAdanAya pravartamAnaM kimapyapekSya pravartate nirapekSya vA ? prathamapakSe tannimittaM vAcyaM yadapekSya pravartate // nanu puruSArtha eva tatra kAraNaM, puruSArthena hetunA pradhAnaM pravartate / puruSArthazca dvedhA, zabdAdhupalabdhirguNapuruSAntarAvavakedarzanaM cetyabhidhAnAditi cet satyam / tathA pravartamAnamapi bahudhAnakaM puruSakRtaM kazcidupakAraM samAsAdayatpravartetAnAsAdayadvA ? prathamapakSe sa upakArastasmAdbhinno'bhinno vA ? yadi bhinnastadA tasyeti vyapadezAbhAvaH / sambandhAbhAvAttadabhAvazca samavAyAderanabhyupagamAt / tAdAtmyaM ca bhedavirodhIti // athAbhinna upakAra iti pakSa AzrIyate tadA pradhAnameva tena kRtaM syAt // athopakAranirapekSameva pradhAnaM pravartate tarhi muktAtmAnampratyapi pravarttatAvizeSAt // etena nirapekSapratipakSopa pratyuktastata eva // kizca siddhe pradhAne sarvametadupapannaM syAt na ca tatsiddhiH kutazcinnizcIyata iti // nanu kAryANAmekAnvayadarzanAdekakAraNamabhavatvaM bhedAnAM pariNAmadarzanAceti / tadapyacArucarvitaM sukhaduHkhamoharUpatayA ghaTAderanvayAbhAvAdantastatvasyaiva tathopalambhAt // athAntastatvasya na sukhAdipariNAmaH kintu tathApariNamamAnapradhAnasaMsargAdAtmano'pi tathA pratibhAsa iti tadapyanupapannam / apratibhAsamAnasyApi saMsargakalpanAyAM tattveyattAyA nizcetumazaktaH / taduktamsaMsargAdavibhAgazcedayogolakavahnivat // bhedAbhedavyavasthaivamutpannA sarvavastuSu // 1 // iti / yadapi pariNAmAkhyaM sAdhanaM, tadapyekaprakRtikeSu ghaTaghaTIzarAvodaJcanAdiSvanekaprakRtikeSu paTakuTamakuTazakaTAdiSu copalambhAdanaikAntikamiti na tataH prkRtisiddhiH| tadevaM pradhAnagrahaNopAyAsambhavAsambhave vA tataH kAryodayAyogAcca // yaduktaM pareNa--prakRtemahAn tato'haMkArastasmAdgaNazca ssoddshkH|| tasmAdapi SoDazakAtpazcabhyaH paMcabhUtAnIti // sRSTikrame, "mUlaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH sapta / SoDazakazca vikAro na prakRtirna vikRtiH puruSa // " iti svarUpAkhyAnaM ca vandhyAsutasaurUpyavarNanamivAsadviSayatvAdupekSAmarhati // amUrtasyAkAzasya mUrtasya pRthivyAdezcaikakAraNakatvAyogAcca // anyathA acetanAdapi paMcabhUtakadambakAccaitanyasiddhazcArvAkamatasiddhiprasaGgAt sAMkhyagandha eva na bhavet // satkAryavAdapratiSedhazcAnyatra vistaraNokta iti nehocyate saMkSepasvarUpAdasyeti // tathA For Personal & Private Use Only

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prameyaratnamAlA vizeSA eva tattvaM teSAmasamAnetaravizeSebhyo'zeSAtmano vizleSAtmakatvAtsAmAnyasyaikasyAnekatra vyAptyA vartamAnasya sambhavAbhAvAca // tasyaikavyAktiniSThasya sAmastyenopalabdhasya tathaiva vyaktyantare'nupalambhaprasaGgAt // upalambhe vA tannAnAtvApattaryugapat bhinnadezatayA sAmastyenopalabdhastavyAktivadanyathA vyaktiyo'pi bhinnA mAbhUvAniti // tato buddhyabheda eva sAmAnyam / taduktam-ekatra dRSTo bhAvo hi kacinnAnyatra dRzyate / tasmAnna bhinnamastyanyatsAmAnyaM buddhyabhedataH // 1 // iti // te ca vizeSAH parasparAsambaddhA eva, tatsambandhasya vicAryamANasyAyogAt // ekadezena sambandhe aNuSaTakena yugapadyogAdaNoH SaDaMzatApatteH // sarvAtmanAbhisambandhe piNDasyANumAtrakatvApatteH // avayaviniSedhAcAsambaddhatvameSAmupapadyata eva // taniSedhazca vRttivikalpAdibAdhanAt / tathAhi avayavA avayavini vartanta iti nAbhyupagatam / avayavI cAvayaveSu vartamAnaH kimekadezena vartate sarvAtmanA vA ? ekadezena vRttAvavayavAntaraprasaGgaH / tatrApyekadezAntareNAvayavino vRttAvanavasthA / sarvAtmanA vartamAno'pi pratyavayavaM svabhAvabhedena varteta, AhosvidekarUpeNeti ? prathamapakSe avayavibahutvApattiH // dvitIyapakSe tu avayavAnAmekarUpatvApattiriti / pratyekaM parisamAptyA vRttAvapyavayavibahutvamiti // tathA yat dRzyaM sannopalabhyate tannAstyeva yathA gaganendIvaraM nopalabhyate cAvayaveSvavayavIti // tathA yadagrahe yabuddhyAbhavastattato nArthAntaram / yathA vRkSAgrahe vanamiti // tatazca niraMzA evAnyonyAsaMsparziNo rUpAdiparamAraNavaste ca ekakSaNasthAyino na nityA, vinAzaM pratyanyAnapekSaNAt // prayogazca yo yadbhAvaM pratyanyAnapetaH sa tatsvabhAvaniyato yathAntyA kAraNasAmagrI svakArye // nAzo hi mudgarAdinA kriyamANastato bhinno'bhinno vA kriyate ? bhinnasya karaNe ghaTasya sthitireva syAt // atha vinAzasambandhAnaSTa iti vyapadeza iti cet, bhAvAbhAvayoH kaH sambandhaH 1 na tAvattAdAtmyaM tayorbhedAt / nApi tadutpattirabhAvasya kAryAdhAratvAghaTanAt / abhinasya karaNe ghaTAdireva kRtaH syAt / tasya ca prAgeva niSpannatvAdyartha karaNamityanyAnapekSatvaM siddhamiti, vinAzasvabhAvaniyatatvaM sAdhayatyeva // siddhe cAnityAnAM tatsvabhAvaniyatatve taditareSAmAtmAdInAM vimatyadhikaraNabhAvApannAnAM sattvAdinA sAdhanena tadRSTAntAdbhavatyeva kSaNasthitisvabhAvatvam // For Personal & Private Use Only

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prameyaratnamAlA tathA hi yatsattatsarvamekakSaNasthitisvabhAvaM yathA ghaTaH santazcAmI bhAvA iti // athavA sattvameva vipakSe bAdhakapramANavalena dRSTAntanirapekSamazeSasya vastunaHkSaNikatvamanumApayati / tathAhi sattvamarthakriyayA vyApyam / arthakriyA ca kramayogapadyAbhyAM, te ca nityAnnivartamAne svavyApyAmarthakriyAmAdAya nivartete / sApi svavyApyaM satvamiti, nityasya kramayogapadyAbhyAmakriyAvirodhAtsattvAsambhAvanaM vipakSe bAdhakapramANamiti // nahi nityasya krameNa yugapadvA sA sambhavati / nityasyaikenaiva svabhAvena pUrvAparakAlabhAvikAryadvayaM kurvataH kAryAbhedakatvAttasyaikasvabhAvatvAt / tathApi kAryanAnAtve anyatra kAryabhedAt kAraNabhedakalpanA viphalaiva syAt / tAdRzamekameva kizcitkAraNaM kalpanIyaM, yenaikasvabhAvenaikenaiva carAcaramutpadyata iti // atha svabhAvanAnAtvameva tasya kAryabhedAdiSyata iti cettarhi, te svabhAvAstasya sarvadA sambhavinastadA kAryasAGkaryam / no cettadutpattikAraNaM vAcyam / tasmAdevamityekasvabhAvAttadutpattau tatsvabhAvAnAM sadA sambhavAtsaiva kAryANAM yugptmaaptiH|| sahakArikramApekSayA tatsvabhAvAnAM krameNa bhAvAnnoktadoSa iti cettadapi na sAdhusaGgatam / samarthasya nityasya parApekSAyogAt // taiH sAmarthyakaraNe nityatAhAniH // tasmAdbhinnameva sAmarthya tairvidhIyata iti na nityatAhAniriti cettarhi nityamakiMcitkarameva syAt / sahakArijanitasAmarthyasyaiva kAryakAritvAttatsambandhAttasyApi kAryakAritve tatsambandhasyaikasvabhAvatve sAmarthya nAnAtvAbhAvAnna kAryabhedaH / anekasvabhAvatve kramavatve ca kAryavattasyApi sAkaryamiti sarvamAvartata iti cakrakamasaGgaH // tasmAnna krameNa kAryakAritvaM nityasya / nApi yugapat azeSakAryANAM yugapadutpattI dvitIyakSaNe kAryAkaraNAdanarthakriyAkAritvenAvastutvamasaMgAditi nityasya kramayogapadyAbhAvaH siddha eveti saugatAH pratipedire / te'pi na yuktavAdinaH-sajAtIyetaravyAvRttAtmanAM vizeSANAmanazAnAM grAhakasya pramANasyAbhAvAt / pratyakSasya sthirasthUlasAdhAraNAkAravastugrAhakatvena niraMzavastugrahaNAyogAt / na hi paramANavaH parasparAsaMbaddhAzcakSurAdibuddhau pratibhAnti tathA satyavivAdaprasaMgAt // athAnubhUyanta eva prathamaM tathAbhUtAH kSaNAH pazcAttu vikalpavAsanAbalAdAntarAdantarAlAnupalambhalakSaNAbAhyAccAvidyamAno'pi sthUlAdyAkAro vikalpabuddhau cakAsti // sa ca tadAkAreNAnura For Personal & Private Use Only

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prameyaratnamAlA jyamAnaH svavyApAraM tiraskRtya pratyakSavyApArapuraHsaratvena pravRttatvAtpratyakSAyata iti / tadapyatibAlavilasitam || nirvikalpakabodhasyAnupalakSaNAt / gRhIte hi nirvikalpa ke tarayorbhede anyAkArAnurAgasyAnyatra kalpanA yuktA sphaTikajapAkusumayoriva nAnyatheti // etena tayoryugapaTTa telaghuvRttervA tadekatvAdhyavasAya iti nirastaM tasyApi kozapAnapratyeyatvAditi / kena vA tayorekatvAdhyavasAyaH 1 na tAvadvikalpena, tasya vikalpavArtAnabhijJatvAt // nApyanubhavena, tasya vikalpA gocaratvAt / na ca tadubhayAviSayaM tadekatvAdhyavasAye samarthamatiprasaGgAt / tato na pratyakSabuddhau tathAvidhavizeSAvabhAsaH // nApyanumAna buddha sadavinAbhUtasvabhAvakAryaliGgAbhAvAdanupalambho'siddha eva / anuvRttAkArasya sthUlAkArasya copalabdheruktatvAt // yadapi paramANUnAmekadezena sarvAtmanA vA sambandho nopapadyata iti tatrAnabhyupagama eva parihAraH // snigdharUkSANAM sajAtIyAnAM ca vyadhikaguNAnAM kathaJcitskandhAkAra pariNAmAtmakasya sambandhasyAbhyupagamAt // yaccAvayavini vRttivikalpAdi bAdhakamuktaM tatrAvayavino vRttireva yadi nopapadyate tadA na vartata ityabhidhAtavyam || naikadezAdivikalpastasya vizeSAntarAntarIyakatvAt // tathA hi naikadezena varttate nApi sarvAtmanetyukte prakArAntareNa vRttirityabhihitaM syAt / anyathA na varttata ityeva vaktavyamiti vizeSapratiSedhasya zeSAbhyanujJAnarUpatvAt kathazcittAdAtmyarUpeNa vRttirityavasIyate // tatra yathoktadoSANAmanavakAzAdvirodhAdidoSazcAgre pratiSetsyata iti neha pratanyate // yacaikakSaNasthAyitve sAdhanaM 'yo yadbhAvaM pratI' tyAdyuktaM, tadapyasAdhanamasiddhAdi - doSaduSTatvAt / tatrAnyAnapekSatvaM tAvadasiddhaM ghaTAdyabhAvasya mudgarAdivyApArAnvayavyatirekAnuvidhAyitvAt tatkAraNatvopapatteH / kapAlAdiparyAyAntarAbhAvo hi ghaTAderabhAvastucchAbhAvasya sakalapramANa gocarAtikrAntatvAt // kiJca abhAvo yadi svatantro bhavettadA'nyAnapekSatvaM vizeSaNaM yuktam / na ca saugatamate so'stIti hetuprayogAnavatAra eva, anaikAntikaM veda zAlinIjasya kodravAMkurajananamprati anyAnapekSatve'pi tajjananasvabhAvAniyatatvAt / / tatsvabhAvatve satIti vizeSaNAnna doSa iti cet-na sarvathA padArthAnAM vinAzasvabhAvAsiddheH / paryAyarUpeNaiva hi bhAvAnAmutpAdavinAzAvaGgIkriyete na dravyarUpeNa || samudeti vilayamRcchati bhAvo 1 55 For Personal & Private Use Only

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prameyaratnamAlA niyamena paryayanayasya / nodeti no vinazyati bhAvanayA liGgito nityam // 1 // iti vacanAt // nahi niranvayavinAze pUrvakSaNasya tato mRtAcchikhinaH kekAyitasyevottarakSaNasyotpattirghaTate / dravyarUpeNa kathazcidatyaktarUpasyApi sambhavAt na sarvathA bhAvAnAM vinAzasvabhAvatvaM yuktam // na ca dravyarUpasya gRhItumazakyatvAdabhAvastadgrahaNopAyasya pratyabhijJAnasya bahulamupalambhAttatmAmANyasya ca mAgevoktitvAduttarakAryotpattyanthAnupapattezca siddhatvAt / / yaccAnyatsAdhanaM sattvAkhyaM tadapi vipakSavatsvapakSe'pi samAnatvAnna sAdhyasiddhinibandhanam / / tathA hi sattvamarthakriyayA vyAptamarthakriyA ca kramayogapadyAbhyAM te ca taNikAnivartamAne svavyApyAmarthakriyAmAdAya nivartete / sA ca nivartamAnA svavyApyaM sattvamiti nityasyeva kSaNikasyApi kharaviSANavadasattvamiti na tatra sattvavyavasthA // na ca kSaNikasya vastunaH kramayogapadyAbhyAmarthakriyAvirodho'siddhastasya dezakRtasya kAlakRtasya vA kramasyAsambhavAt // avasthitasyaikasya hi nAnAdezakAlakalAvyApitvaM dezakramaH kAlakramazcAbhidhIyate // na ca taNike so'sti, 'yo yatraiva sa tatraiva yo yadaiva tadaiva sH|| na dezakAlayoyoptirbhAvAnAmiha vidyata' iti svayamevAmidhAnAt // na ca pUrvottarakSaNAnAmekasantAnApekSayA kramaH sambhavati, santAnasya vAstavatve tasyApi kSaNikatvena kramAyogAdakSaNikatve'pi vAstavatve tenaiva sattvAdisAdhanamanaikAntikam / avAstavatve na tadapetaH kramo yukta iti // nApi yogapadyena tatrArthakriyA sambhavati, yugapadekena svabhAvana nAnAkAryakaraNe tatkAyakatvaM syAt / / nAnAsvabhAvakalpanAyAM te svabhAvAstena vyaapniiyaaH| tatraikena svabhAvena tadvayAptau teSAmekarUpatA, nAnAsvabhAvena cedanavasthA // athaikatraikasyopAdAnabhAva evAnyatra sahakAribhAva iti na svabhAvabheda iSyate / tarhi nityasyaikarUpasyApi vastunaH krameNa nAnAkAryakAriNaH svabhAvabhedaH kAryasAthai vA mAbhUt / / akramAta kramiNAmanutpattenaivamiti cedekAnaMzakAraNAdhu gapadanekakAraNasAdhyAnekakAryavirodhAdakramiNo'pi na kSaNikasya kAryakAritvamiti / kizca bhavatpane sato'sato vA kAryakAritvam ? sataH kAryakartRtve sklkaalklaavyaapikssnnaanaamekkssnnvRttiprsnggH| dvitIyapakSe kharaviSANAderapi kAryakAritvamasattvAvizeSAt sattvalakSaNasya vyAbhicArazca, tasmAnna vizeSakAntapakSaH For Personal & Private Use Only

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prameyaratnamAlA zreyAn // nApi sAmAnyavizeSau parasparAnapekSAviti yogamatamapi yuktiyuktamavabhAti, tayoranyonyabhede dvayoranyatarasyApi vyavasthApayitumazakteH // tathA hi-vizeSAstAvat dravyaguNakarmAtmanaH sAmAnyaM tu parAparabhedAdvividhaM, tatra parasAmAnyAtsattAlakSaNAdvizeSANAM bhede sattvApattiriti / tathAca pryogH| dravyaguNakarmANyasadrapANi sattvAdatyantaM bhinnatvAtmAgabhAvAdivaditi // na saamaanyvishesssmvaayairvybhicaarH| tatra svarUpasattvasyAbhinnasya parairabhyupagamAt // nanu dravyAdInAM pramANopapannatve dharmigrAhakapramANavAdhito heturyena hi pramANena dravyAdayo nizcIyante tena tatsattvamapIti // atha 'na pramANapratipannA dravyAdayastarhi hetorAzrayAsiddhiriti' tadayuktam / prasaGgasAdhanAtmAgabhAvAdau hi sattvAdbhedo'sattvena vyApta upalabhyate tatazca vyApyasya dravyAdAvabhyupagamo vyApakAbhyupagamanAntarIyaka iti prasaGgasAdhane asya doSasyAbhAvAt // etena dravyAdInAmapyadravyAditvaM dravyatvAderbhede cintitaM boddhavyam / kathaM vA SaNNI padArthAnAM parasparaM bhede pratiniyatasvarUpavyavasthA ? dravyasya hi dravyamiti vyapadezasya dravyatvAbhisambandhAdvidhAne tataH pUrva dravyasvarUpaM kizcidvAcyaM, yena saha dravyatvAbhisambandhaH syAt // dravyameva svarUpamiti cenna, tadvyapadezasya dravyatvAbhisambandhanibandhanatayA svarUpatvAyogAt // sattvaM nijaM rUpamiti cenna, tasyApi sattAsambandhAdeva tavyapadezakaraNAt // evaM guNAdiSvapi vAcyam // kevalaM sAmAnyavizeSasamavAyAnAmeva svarUpasattvena tathAvyapadezopapattestatrayavyavasthaiva syAt // nanu jIvAdipadArthAnAM sAmAnyavizeSAtmakatvaM syAdvAdibhirabhidhIyate tayozca vastunorbhedAbhedAviti // tau ca virodhAdidoSopanipAtAnnaikatra sambhavinAviti // tathAhi-bhedAbhedayovidhiniSedhayorekatrAbhinne vastunyasambhavaH zItoSNasparzayorveti // bhedasyAnyadadhikaraNamabhedasya cAnyaditi vaiyadhikaraNyam / yamAtmAnaM purodhAya bhedo yaM ca samAzrityAbhedaH tAvAsmAnau bhinnau cAbhinnau ca tatrApi tathA parikalpanAdanavasthA / yena rUpeNa bhedastena bhedazcAbhedazceti saGkaraH / yena bhedastenAbhedo yenAbhedastena bheda iti vytikrH| bhedAbhedAtmakatve ca vastuno'sAdhAraNAkAreNa nizcetumazakteH saMzayaH / tatazcApatipattistato'bhAvaH / ityanaikAntAtmakamapi na sosthyamAbhajatIti kecit / te'pi na paatiitikvaadinH| virodhasya pratIyamAna For Personal & Private Use Only

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58 prameyaratnamAlA yorasambhavAdanupalambhasAdhyo hi virodhaH, tatropalabhyamAnayoH ko virodhaH // yaca zItoSNasparzayorveti dRSTAntatayoktaM tacca dhUpadahanAyekAvayavinaH zItoraNasparzasvabhAnasyopalabdherayuktameva // ekasya calAcalarakAraktAhatAnAvRtAdiviruddhadharmANAM yugapadupalabdhezca prakRtayorapi na virodha iti / etena vaiyadhikaraNyamapyapAstam / tayorekAdhikaraNatvena pratIteH / atrApi prAguktanidarzanAnyeva yoddhavyAni / yaccAnavasthAnaM dUSaNaM tadapi syAdvAdimatAnabhijJairevApAditam / tanmataM hi sAmAnyavizeSAtmake vastuni sAmAnyavizeSAveva bhedH| bhedadhvaninA tayorevAbhidhAnAt / dravyarUpeNAbheda iti / dravyamevAbheda ekaanekaatmktvaadvstunH|| yadi vA bhedanayaprAdhAnyena vastudharmANAmAnantyAmAnavasthA / tathA hi- yatsAmAnyaM yazca vizeSastayoranuvRttavyAvRttAkAreNa bhedastayozvArthakriyAbhedAjhedazca zaktibhedAt / so'pi sahakAribhedAdityanantadharmANAmaGgIkaraNAt kuto'navasthA // tathA coktam / malakSatikarImAhuranavasthAM hi kSaNam / vastvAnantyepyazaktau ca nAnavasthA vicAryate // 1 // iti // yau ca saGkaravyatikarau tAvapi mecakajJAnanidarzanena sAmAnyavizeSadRSTAntena ca parihatau / / atha tatra tathA pratibhAsanaM parasyApi vastuni tathaiva pratibhAso'stu tasya pakSapAtAbhAvAnirNIte saMzayo'pi na yuktH| tasya calitapratipattirUpatvAdacalitapratibhAse durghaTatvAt / pratipanne vastunyapratipattirityatisAhasam / upalabdhyabhidhAnAdanupalambho'pi na siddhastato nAbhAva iti dRSTeSTAviruddhamanekAntazAsanaM siddham / etenAvayavAvayavinorguNaguNinoH karmatadvatozca kathaMcidbhedAbhedau pratipAditau boddhavyau / atha samavAyavazAdbhinneSvapyabhedapratItiranupapannabrahmatulAkhyajJAnasyeti cet na, tasyApi tato'bhinnasya vyavasthApayitumazaktaH / tathA hi- samavAyavRttiH svasamavAyiSu vRttimatI syAdattimatI vA ? vRttimatve svanaiva vRttyantareNa vA ? na tAvadAdyaH pakSaH samavAye samavAyAnabhyupagamAt / pazcAnAM samavAyitvamiti vacanAt // vRtyantarakalpanAyAM tadapi svasambandhiSu vartate na veti kalpanAyAM vRttyantaraparamparAmApteranavasthA // vRttyantarasya svasaMbandhiSu vRttyantarAnabhyupagamAnAnavastheti cet, tarhi samavAye'pi vRttyantaraM mAbhUt // atha samavAyo na svAzrayavRttiraGgIkriyate, tarhi paeNAmAzritatvamiti grantho virudhyate // atha samavAyiSu satsveva samavAya For Personal & Private Use Only

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prameyaratnamAlA pratItestasyAzritatvamupakalpyate tarhi mUrtadravyeSu satsveva digliGgasyedamataH pUrveNa ityAdijJAnasya kAlaliGgasya ca parAparAdipratyayasya sadbhAvAttayorapi tadAzritatvaM syAt / tathA cAyuktametadanyatra nityadravyebhya iti // kizca samavAyasyAnAzritatve sambandharUpataiva na ghaTate / tathA ca prayogaH- samavAyo na sambandhaH / anAzritattvAdigAdivaditi // atra samavAyasya dharmiNaH kathaMcittAdAtmyarUpasyAnekasya ca paraiH pratipannatvAdharmigrAhakapramANabAdha AzrayAsiddhizca na vAcyeti // tasyAzritatve'pyetadabhidhIyate na samavAya ekaH sambandhAtmakatve satyAzritatvAt saMyogavat / sattayA'nekAnta iti sambandhavizeSaNam // atha saMyoge nibiDazithilAdipratyayanAnAtvAnAnAtvaM nAnyatra viparyayAditi cet na, samavAye'pyutpattimatvanazvaratvAtyayanAnAtvasya sulabhatvAt // sambandhibhedAbhedo'nyatrApi samAna iti naikatraiva paryanuyogo yuktaH // tasmAtsamavAyasya paraparikalpitasya vicArAsahatvAnna tadvazAdguNaguNyAdiSvabhedapratItiH // atha bhinnatibhAsAdavayavAyavayavyAdInAM bheda eveti cenna, bhedapratibhAsasyAbhedAvirodhAt / ghaTapaTAdInAmapi kathaJcidabhedopapatteH // sarvathA pratibhAsabhedasyAsiddhezca / / idamityAdyabhedapratibhAsasyApi bhAvAttataH kathaMcidbhedAbhedAtmakaM dravyaparyAyAtmakaM sAmAnyavizeSAtmakaM ca tattvaM tIrAdarzizakuninyAyenAyAtamityalamatiprasaGgena // idAnImanekAntAtmakavastusamarthanArthameva hetudvayamAhaanuvRttavyAvRttapratyayagocaratvAtpUrvottarAkAraparihArAvAptisthiti lakSaNapariNAmenArthakriyopapattezceti // 2 // anuvRttAkAro hi gogaurityAdimatyayaH / vyAvRttAkAraH zyAmaH zavala ityAdipratyayaH / tayorgocarastasya bhAvastattvaM tasmAt / etena tiryaksAmAnyavyatirekalakSaNavizeSadvayAtmakaM vastu sAdhitam / pUrvottarAkArayoyathAsaMkhyena parihArAvAptI, tAbhyAM sthitiH, saiva lakSaNaM yasya, sa cAso pariNAmazca, tenArthakriyopapattezcetyanena tUrvatAsAmAndhaparyAyAkhyavizeSadvayarUpaM vastu samarthitaM bhavati / / atha prathamoddiSTasAmAnyabhedaM darzayannAha-. sAmAnyaM dvedhA tiryagavaMtAbhedAt // 3 // prathamabhedaM sodAharaNamAha For Personal & Private Use Only

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prameyaratnamAlA sadRzapariNAmastiryak, khaNDamuNDAdiSu gotvavat // 4 // nityaikarUpasya gotvAdeH kramayogapadyAbhyAmarthakriyAvirodhAt / pratyekaM parisamAptyA vyaktiSu nRtyayogAccAnekaM sadRzapariNAmAtmakameveti tiryaksAmAnyamuktam || dvitIyabhedamapi sadRSTAntamupadarzayatiparAparavivarttavyApidravyamUrdhvatA mRdiva sthAsAdiSviti // 5 // sAmAnyamiti vartate tenAyamarthaH - UrdhvatA sAmAnyaM bhavati / kiM tat 1 dravyam / tadeva viziSyate parAparavivartavyApIti pUrvAparakAlavatiMtrikAlAnuyAyItyarthaH / citrajJAnasyaikasya yugapadbhAvyanekasvagatanIlAdyAkAravyAsivadekasya kramabhAvipariNAmavyApitvamityarthaH / / vizeSasyApi dvaividhyamupadarzayati 60 vizeSazceti // 6 // dvedhetyadhikriyamANenAbhisambandhaH / tadeva pratipAdayatiparyAyavyatirekabhedAditi // 7 // prathamavizeSabhedamAda ekasmindravye kramabhAvinaH pariNAmAH paryAyA zrAtmani harSaviSAdAdivaditi // 8 // tatra atrAtmadravyaM svadehapramitimAtrameva na vyApakam / nApi vaTakaNikAmAtram / na ca kAyAkArapariNatabhUta kadambakamiti, vyApakatve pareSAmanumAnamAtmA vyApakaH dravyatve satyamUrtatvAdAkAzavaditi / tatra yadi rUpAdilakSaNaM mUrtatvaM tatpratiSedho'mRtatvaM tadA manasA'nekAntaH // athAsarvagatadravyaparimANaM mUrtatvaM tanniSedhastathA cetparaM - prati sAdhyasamo hetu: / / yaccAparamanumAnam - AtmA vyApakaH aNuparimAraNAnadhikaraNatve sati nityadravyatvAdAkAzavaditi / tadapi na sAdhusAdhanam / aNuparimANAnadhikaraNatvamitratya kimayaM naJarthaH paryudAsaH prasajyo vA bhavet ? tatrAdyapate aNuparimANa pratiSedhena mahAparimANamavAntaraparimANaM parimANamAtraM vA ? mahAparimANaM cet sAdhyasamo hetuH / zravAntaraparimANaM cet viruddho heturavAntaraparimANAdhikaraNatvaM vyApakatvameva sAdhayatIti // For Personal & Private Use Only

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meyaratnamAlA 1 parimANamAtraM cet tatparimANasAmAnyamaGgIkartavyam / tathAcANuparimANapratiSedhena parimANasAmAnyAdhikaraNatvamAtmana ityuktam / taccAnupapannaM, vyadhikaraNAsiddhiprasaGgAt / na hi parimANasAmAnyamAtmani vyavasthitaM kintu parimANavyaktiSveveti || na cAvAntaramahAparimANadvayAdhAratayA''tmanyapratipanne parimANamAtrAdhikaraNatA tatra nizcetuM zakyA / dRSTAntazca sAdhanavikalaH / zrAkAzasya mahAparimANAdhikaraNatayA parimANamAtrAdhikaraNatvAyogAt || nityadravyatvaM ca sarvathA'siddham / nityasya kramAkramAbhyAmarthakriyAvirodhAditi / prasajyapakSe'pi tucchA bhAvasya graharaNopAyAsambhavAt na vizeSaNatvam / na cAgRhItavizeSaNaM nAma na cAgRhItavizeSaNavizeSye buddhiriti vacanAnna pratyakSaM tadgraharaNopAyaH sambandhAbhAvAdindriyArthasannikarSajaM hi pratyakSaM tanmate'prasiddham || vizeSaNavizeSyabhAvakalpanAyAmabhAvasya nAgRhItasya vizeSaNatvamiti tadeva dUSaNam / tasmAnna vyApakamAtmadravyam / nApi vaTakaNikAmAtraM kamanIyakAntAkucajaghanasaMsparzakAle pratilomakUpamAhlAdanAkArasya sukhasyAnubhavanAt / anyathA sarvAGgINaromAzcAdikAryodayAyogAt // AzuvRtyAlAtacakravat krameNaiva tatsukhamityanupapannam / / parAparAntaHkaraNasambandhasya tatkAraNasya parikalpanAyAM vyavadhAnaprasaGgAt / anyathA sukhasya mAnasapratyakSatvAyogAditi / nApi pRthivyAdicatuSTayAtmakatvamAtmanaH sambhAvyate / acetanebhyazcaitanyotpatyayogAddhAraraNadravoSNatAlakSaNAnvayAbhAvAcca / tadaharjAtabAlakasya stanAdAvabhilASAbhAvaprasaGgAcca / abhilASo hi pratyabhijJAne bhavati, tacca smaraNe smaraNaM cAnubhave bhavatIti pUrvAnubhavaH siddhaH / madhyadazAyAM tathaiva vyApteH / mRtAnAM rakSoyakSAdikuleSu svayamutpannatvena kathayatAM darzanAt // keSAJcit bhavasmRterupalambhAccAnAdizcetanaH siddha eva // tathA coktam -- tadaharjastane hAto rakSodRSTerbhavasmRteH / bhUtAnanvayanAtsiddhaH prakRtijJaH sanAtanaH // 1 // iti / na ca svadehapramitirAtmetyatrApi pramANAbhAvAt sarvatra saMzaya iti vaktavyaM tatrAnumAnasya sadbhAvAt / tathAhi devadattAtmA tadeha eva tatra sarvatraiva ca vidyate tatraiva tatra sarvatraiva ca svAsAdhAraNaguNAdhAratayopalambhAt / yo yatraiva yatra sarvatraiva ca svAsAdhAraNaguNAdhAratayopalabhyate sa tatraiva tatra sarvatraiva ca vidyate yathA devadattagRhe eva tatra sarvatraiva copalabhyamAnaH svA I For Personal & Private Use Only 61

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prameyaratnamAlA sAdhAraNabhAsuratvAdiguNaH pradIpaH tathA cAyaM tasmAttatheti / tadasAdhAraNaguNA jJAnadarzana sukhavIryalakSaNAste ca sarvAGgINAstatraiva copalabhyante || sukhamAhAdanAkAraM vijJAnaM meyabodhanam / zaktiH kriyAnumeyA syAdyUnaH kAntAsamAgamaH || 1 || iti vacanAt // tasmAdAtmA dehapramitiva sthitaH // dvitIyaM vizeSabhedamAha 62 zrarthAntaragato visadRza pariNAmo vyatireko gomahiSAdivat // 8 // sAdRzyaM hi pratiyogigrahaNe satyeva bhavati / na cApekSikatvAdasyAvastutvamavastunyApekSikatvAyogAt / apekSAyA vastunitvAt // syAtkAralAJchitamabAdhyamanantadharmasaMdohavarmitamazeSamapi prameyam // devaiH pramANabalato niracAyi yacca saMkSiptameva munibhirviSTataM mayaitat // 1 // iti parIkSAmukhasya laghuvRttau viSayasamuddezazcaturthaH // 4 // athedAnIM phalavipratipattinirAsArthamAhajJAnanivRttinopAdAnopekSAzca phalam // 1 // dvividhaM hi phalaM sAkSAtpAramparyeti / sAkSAdajJAnanivRttiH pArampaye hAnAdikamiti, prameyanizcayottarakAlabhAvitvAttasyeti // tadddvividhamapi phalaM pramANAdbhinnameveti yaugAH / zrabhinnameveti saugatAH / tanmatanirAsena svamataM vyavasthApayitumAha 1 -- pramANAdabhinnaM bhinnaM ca // 2 // kathaJcidabheda samarthanArthaM hetumAha yaH pramimIte sa eva nivRttAjJAno jahAtyAdatta upekSate ceti pratIteH // 3 // ayamarthaH - yasyaivAtmanaH pramANAkAreNa pariNatistasyaiva phalarUpatayA For Personal & Private Use Only

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prameyaratnamAlA pariNAma ityekapramAtrapekSayA prmaannphlyorbhedH| karaNakriyApariNAmabhedAr3heda ityasya sAmarthyasiddhatvAnoktam // pAramparyeNa sAkSAcca phalaM dvedhA'bhidhAyi yat / devabhinnamabhinnaM ca pramANAttadihoditam // 1 // iti parIkSAmusalaghuvRttau phalasamuddezaH paJcamaH // 5 // athedAnImuktapramANasvarUpAdicatuSTayAbhAsamAha ___ tato'nyattadAbhAsamiti // 1 // tata uktAta pramANasvarUpasaMkhyAviSayaphalabhedAdanyadviparItaM tadAbhAsamiti // tatra kramaprAptaM svarUpAbhAsaM darzayatiasvasaMviditagRhItArthadarzanasaMzayAdayaH pramANAbhAsAH // 2 // asvasaMviditazca gRhItArthazca darzanazca saMzaya AdiryeSAM te saMzayAdayazceti sarveSAM dvNdvH|| Adizabdena viparyAnadhyavasAyayorapi grahaNam / / tatrAsvasaMviditaM jJAnaM jJAnAntaramatyattatvAditi naiyAyikAH / tathAhi jJAnaM svavyatiriktavedanavedyaM vedyatvAt ghaTavaditi / tadasaGgatam- dharmijJAnasya jJAnAntaravedyatve sAdhyAntaHpAtitvena dharmitvAyogAt // svasaMviditatve tenaiva hetoranekAntAt // mahezvarajJAnena ca vyabhicArAdvyAptijJAnenApyanekAntAdarthapratipatyayAgAca // nahi jJApakamapratyakSa jJApyaM gamayati zabdaliGgAdInAmapi tathaiva gamakatvaprasaGgAt // anantarabhAvijJAnagrayAtve tasyApyagRhItasya parAjJApakatvAttadanantaraM kalpanIyam / tatrApi tadanantaramityanavasthA / / tasmAnnAyaM pakSaH zreyAn // etena karaNajJAnasya parokSatvenAsvasaMviditatvaM bruvannapi mImAMsakaH pratyuktaH / tasyApi tato'rthapratyakSatvAyogAta // atha kametvenApratIyamAnalAdapratyakSatve tarhi phalajJAnasyApratyakSatA tata eva syAt // atha phalatvena pratibhAsanaM no cet karaNajJAnasyApi karaNatvenAvabhAsanAt pratyakSatvamastu / tasmAdarthapatipattyanyathA'nupapatteH karaNajJAnakalpanAvadarthapratyakSatvAnyathA'nupapatte nasyApi pratyakSatvamastu // atha karaNasya cakSurAderamatyatatve'pi rUpamAkaTayAvayabhicAra iti cenna, bhinnakartRkakaraNasyaiva tadvayabhicArAt // abhinakarTake karaNe For Personal & Private Use Only

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prameyaratnamAlA sati kartRpratyakSatAyAM tadabhinnasyApi karaNasya kathaJcitmatyatatvenApratyakSataikAntavirodhAtmakAzAtmano'pratyakSatve pradIpapratyakSatvavirodharaditi // gRhItagrAhidhArAvAhijJAnaM, gRhItArtha darzanaM, saugatAbhimataM nirvikalpakaM, tacca svaviSayAnupadarzakatvAdapramANaM vyavasAyasyaiva tajjanitasya tadupadarzakatvAt // atha vyavasAyasya pratyattAkAraNAnuraktatvAttataH pratyattasyaiva prAmANyaM vyavasAyastu gRhItagrAhitvAdapramANamiti tana subhASitaMdarzanasyAvikalpakasyAnupalakSaNAttatsadbhAvAyogAt sadbhAvA vA nIlAdAviva taNakSayAdAvapi tadupadarzakatvamasaGgAt // tatra viparItasamAropAnneti cettarhi siddhaM nIlAdau samAropavidhigrahaNalakSaNo nizcaya iti tadAtmakameva pramANamitarattadAbhAsamiti // saMzayAdayazca prasiddhA eva / tatra saMzayaubhayakoTisaMsparzI sthANurvA puruSo veti praamrshH|| viparyayaH purastasmistaditi viklpH| vishessaanvdhaarnnmdhyvsaayH|| kathameSAmasvasaMviditAdInAM tadAbhAsatenyatrAha ___ svaviSayopadarzakatvAbhAvAt // 3 // gatArthametat / atra dRSTAntaM yathAkramamAha puruSAntarapUrvArthagacchattRNasparzasthANupuruSAdijJAnavat // 4 // puruSAntaraM ca pUrvArthazca gacchattaNasparzazca sthANupuruSAdizca teSAM jJAnaM tadvat // aparaM ca sannikarSavAdinaM prati dRSTAntamAha cakrasayordravye saMyuktasamavAyavacca // 5 // ayamoM yathA catUrasayoH saMyuktasamavAyaH sannapi na pramANaM tathA cakSurUpayorapi / tasmAdayamapi pramANAbhAsa eveti // upalakSaNametat ativyAptikathanamavyAptizca / sannikarSapratyakSavAdinAM cakSupi sannikarSasyAbhAvAt // atha catuHprAptArthaparicchedakaM vyavahitArthAprakAzakatvAt pradIpavaditi tatsiddhiriti mataM tadapi na saadhiiyH| kAcAbhrapaTalAdivyavahitArthAnAmapi cakSuSA prtibhaasnaadetorsiddhH| zAkhAcandramasorekakAladarzanAnupapattiprasakvezca // na ca tatra krame'pi yogapadyAbhimAna iti vaktavyam / kaalvyvdhaanaanuplbdheH|| kizca kramapratipattiH prAptinizcaye sati bhavati / na ca kramaprAptau pramANAntaramasti / taijasatvamastIti cenna tsyaasiddheH|| atha catustai For Personal & Private Use Only

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meyaratnamAlA asaM rUpAdInAM madhye rUpasyaiva prakAzakatvAt pradIpavaditi / tadapyaparyAlocitAbhidhAnaM maNyaJjanAdeH pArthivatve'pi rUpaprakAzakatvadarzanAt // pRthivyAdirUpaprakAzakatve pRthivyAdyArabdhatvaprasaGgAcca / tasmAtsannikarSasyAvyApakatvAnna pramANatvaM karaNajJAnena vyavadhAnAcceti / pratyakSAbhAsamAha - avaizadye pratyakSaM tadAbhAsaM bauddhasyA kasmAddhUmadarzanAdvahnivijJAnavaditi // 6 // parokSAbhAsamAha - vaizadye'pi parokSaM tadAbhAsaM mImAMsakasya karaNa jJAnavat // 7 // prAk prapazcitametat / parokSabhedAbhAsamupadarzayan prathamaM kramaprAptaM smaraNA bhAsamAha tasmiMstaditi jJAnaM smaraNAbhAsaM jinadatte sa devadatto yatheti // 8 // atasminnananubhUta ityarthaH zeSaM sugamam || pratyabhijJAnAbhAsamAha - sadRze tadevedaM tasminneva tena sadRzaM yamalakavadityAdi pratyabhijJAnAbhAsam // 6 // Wu Ye dvividhaM pratyabhijJAnAbhAsamupadarzitaM, ekatva nibaMdhanaM sAdRzyanibaMdhanaM ceti / tatraikasbe sAdRzyAvabhAsaH sAdRzye caikatvAbhAsastadAbhAsamiti || tarkAbhAsamAha-- asambaddhe tajjJAnaM tarkAbhAsam // 10 // yAtrA~svatputraH sa zyAma iti yathA / tajjJAnamiti vyAtila tayasambandhajJAnamityarthaH // idAnImanumAnAbhAsamAi idamanumAnAbhAsam // 11 // idaM vacyamANamiti bhAvaH / tatra tadavayavAbhAsopadarzanena samudAyarUpAnumAnAbhAsamupadarzayitukAmaH prathamAvayavAbhAsamAha - tatrAniSTAdiH pakSAbhAsaH // 12 // For Personal & Private Use Only

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prameyaratnamAlA iSTamabAdhitamityAdi tallakSaNamuktamidAnIM tadviparItaM tadAmAsamiti kathayati aniSTo mImAMsakasyAnityaH zabdaH // 13 // asiddhAdviparItaM tadAbhAsamAha siddhaH zrAvaNaH zabda iti // 14 // abAdhitamaviparItaM tadAbhAsamAvedayan sa ca pratyakSAdivAdhita eveti darzayabAha bAdhitaH pratyakSAnumAnAgamalokasvavacanaiH // 15 // - eteSAM krameNodAharaNamAha tatra pratyakSabAdhito yathA anuSNo'gni vyatvAjalavat // 16 // sparzanapratyakSaNa huSNasparzAtmakogniranumyate // anumAnabAdhitamAha . apariNAmI zabdaH kRtakatvAt ghaTavat // 17 // atra pakSo'pariNAmI zabdaH kRtakatvAdityanena bAdhyate ||bhaagmbaadhitmaah pretyAsukhaprado dharmaH puruSAzritatvAdadharmavat // 18 // Agame hi puruSAzritatvAvizeSe'pi paraloke dharmasya mukhahetutvamuktam / lokabAdhitamAha zuci naraziraHkapAlaM prANyaMgatvAcchaMkhazuktivat // 16 // loke hi prANyaMgatve'pi kasyacicchucitvamazucitvaM ca / tatra narakapAlAdInAmazucitvameveti lokabAdhitatvam / svavacanabAdhitamAha mAtA me vandhyA puruSasaMyoge'pyagarbhatvAtpra siddhavandhyAvat // 20 // idAnI hetvAbhAsAn kramApabhAnAha For Personal & Private Use Only

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ameyaranamAlA - hetvAbhAsA prasiddhaviruddhAnakAntikAkizcitkarAH // 21 // eSAM yathAkramaM lakSaNaM sodAharaNamAha. asatsattAnizcayo'siddhaH // 22 // sattA ca nizcayazca sattAnizcayo, asantau sattAnizcayo yasya sa bhavatyasatsattAnizcayaH / tatra prathamabhedamAha avidyamAnasattAkaH pariNAmI zabdazcAnuSatvAt // 23 // kathamasyAsiddhatvamityAha __svarUpeNAsattvAt // 24 // dvitIyAsiddhabhedamupadarzayatiavidyamAnanizcayo mugdhabuddhiM pratyagniratra dhUmAditi // 25 // asyApyasiddhatA kathamityArekAyAmAha tasya vASpAdibhAvena bhUtasaMghAte saMdehAt // 26 // vasyeti mugdhabuddhiM pratItyarthaH / aparamapi bhedamAha sAMkhyamprati pariNAmI zabdaH kRtakatvAditi // 27 // asyAsiddhatAyAM kAraNamAha tenAjJAtatvAditi // 28 // tena sAMkhyenAsAtatvAttanmate yAvirbhAvatirobhAvAveva prasiddhau notpatyAdiriti // asyApyanizcayAdasiddhatvamityarthaH // viruddhaM hetvAbhAsamupadarzayabAha viparItanizcitAvinAbhAvo viruddho'pariNAmI zabdaH kRtakatvAt // 26 // kRtakatvaM sapariNAmavirodhinA pariNAmena vyAsamiti // bhanekAntikaM hetvAbhAsamAha vipne'pyviruddhvRttirnaikaantikH||30|| For Personal & Private Use Only

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prameyaranamAlA apizabdAnaM kevalaM pakSasapatayoriti draSTavyam / sa ca dvividhA vipakSe nizcitavRttiH zaGkitavRttizceti // tatrAcaM darzayannAha- ra nizcitavRttiranityaH zabdaH prameyatvAt ghaTavaditi // 31 // kathamasya vipakSe nizcitA vRttirityAzaGkayAha AkAze nitye'pyasya nizcayAt // 32 // .. zaGkitavRttimudAharati* zaGkitavRttistu nAsti sarvajJo vaktRtvAditi / / 33 // ... asyApi kathaM vipakSe vRttirAzaMkyata ityatrAha __ sarvajJatvena vaktRtvAvirodhAditi // 34 // . bhavirodhazca jJAnotkarSe vacanAnAmapakarSAdarzanAditi nirUpitamAyam // akizcitkarasvarUpaM nirUpayati siddhe pratyakSAdibAdhite ca sAdhye heturakiJcitkaraH // 35 // tatra siddhe sAdhye heturakizcitkara ityudAharati siddhaH zrAvaNaH zabdaH zabdatvAt // 36 // kathamasyAkizcitkaratvamityAha- . kiJcidakaraNAt // 37 // aparaM ca bhedaM prathamasya dRSTAntIkaraNadvAreNodAharatiyathA'nuSNo'gnidravyatvAdityAdairkizcitkartu mazakyatvAt // 38 // akizcitkaratvamiti zeSaH // ayaM ca doSo hetulakSaNavicArAvasara eva, na vAdakAla iti vyaktIkurvannAhalakSaNa evAsau doSo vyutpannaprayogasya pakSadoSeNa va duSTatvAt 36 // dRSTAnto'nvayavyatirekabhedAdvividha ityuktaM tatrAnvayadRSTAntAbhAsamAha dRSTAntAbhAsA anvaye'siddhasAdhyasAdhanobhayAH // 4 // sAdhyaM ca sAdhanaM ca ubhayaM ca sAdhyasAdhanobhayAni asiddhAni tAni yeSviti vigrhH|| etAnekatraivAnumAne darzayati- . For Personal & Private Use Only

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prameyaranamAlA apauruSeyaH zabdo'mUrtatvAdindriyasukhaparamANughaTavat // 41 // indriyamukhamasiddhasAdhyaM tasya pauruSeyatvAt / paramANurasiddhasAdhanaM tasya murtatvAt / ghaTazcAsiddhobhayaH pauruSeyatvAnmUrtatvAcca // sAdhyavyAptaM sAdhanaM darzanIyamiti dRSTAntAvasare pratipAditaM tadviparItadarzanamapi tadAbhAsamityAha viparItAnvayazca yadapauruSeyaM tadamUrtam // 42 // kuto'sya tadAbhAsatetyAha vidyudAdinA'tiprasaGgAt // 43 // tasyApyamUrtatAmAterityarthaH / vyatirekodAharaNAbhAsamAhavyatireke siddhata vyatirekAH prmaannvindriysukhaakaashvt||44|| apauruSeyaH zabdo'mUrtatvAdityatraivAsiddhAH sAdhyasAdhanobhayavyatirekA yoti vigrahaH / tatrAsiddhasAdhyavyatirakaH paramANustasyApauruSeyatvAt indrimasukhamasiddhasAdhanavyatirakam // AkAzaM tvasiddhobhayavyatirakamiti / sAdhyAbhAve sAdhanavyAvRttiriti vyatirekodAharaNapraghaTTake khyApitaM tatra tadviparItamapi tadAbhAsamityupadarzayati viparItavyatirekazca yannAmUrta tannApauruSeyam // 45 // bAlavyutpatyarthaM tatrayopagama ityuktamidAnI tAnmatyeva kiyaddhInatAyAM prayogAbhAsamAha bAlaprayogAbhAsaH paJcAvayaveSu kiyaddhInatA // 46 // tadevodAharati agnimAnayaM dezo dhUmavatvAt yaditthaM taditthaM yathA mahAnasa iti // 4 // ityavayavatrayaprayoge satItyarthaH / caturavayavapayoge tadAbhAsatvamAha dhUmavAMzcAyamiti vA // 48 // .. avayavaviparyaye'pi tattvamAha For Personal & Private Use Only

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prameyaratnamAlA tasmAdagnimAn dhUmavAMzcAyamiti // 46 // kathamavayavaviparyaye prayogAbhAsa ityArekAyAmAha spaSTatayA prakRtapratipatterayogAt // 50 // idAnImAgamAbhAsamAha rAgadveSamohAkrAntapuruSavacanAjAtamAgamAbhAsam // 51 // udAharaNamAhayathA nadyAstIre modakarAzayaH santi, dhAvadhvaM mANavakAH // 52 // kazcinmANavakairAkulIkRtacetAstatsaGgaparijihIrSayA pratAraNavAkyena nadyA dezaM tAn prasthApayatItyAtsokteranyatvAdAgamAbhAsatvam / mathamodAharaNamAtreNAtuSyannudAharaNAntaramAha aMgulyo hastiyUthazatamAsta iti ca // 53 // atrApi sAMkhyapazuH svadurAgamajanitavAsanAhitacetA dRSTeSTavirudaM sarva sarvatra vidyata iti manyamAnastathopadizatItyanAptavacanatvAdidamapi tathetyarthaH // kathamanantarayorvAkyayostadAbhAsatvamityArekAyAmAha _ visaMvAdAt // 54 // avisaMvAdarUpapramANalakSaNAbhAvAna tadvizeSarUpamapItyarthaH // idAnIM saMkhyAbhAsamAha pratyakSamevaikaM pramANamityAdi saMkhyAbhAsam // 55 // pratyakSaparokSabhedAt dvaividhyamuktaM tadvaiparItyena pratyakSameva pratyakSAnumAne, evetyAyavadhAraNaM saMkhyAmAsam // pratyakSamevaikamiti kathaM saMkhyAbhAsamityAhalaukAyatikasya pratyakSataH paralokAdiniSedhasya parabuddhayA dezcAsiddharatadviSayatvAt // 56 // atadviSayatvAt apratyakSaviSayatvAdityarthaH / zeSaM sugamam // mapazcitamevaitatsaMkhyAvipratipattinirAkaraNa iti neha punarucyate // itaravAdipramANe For Personal & Private Use Only

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prameyaranamAlA yattAvadhAraNamapi vighaTata iti lokAyatikadRSTAntadvAreNa tanmate'pi saMkhyAbhAsamiti darzayatisaugatasAMkhyayogaprAbhAkarajaiminIyAnAM pratyakSAnumAnAgamo pamAnArthApatyabhAvairekaikAdhikairvyAptivat // 57 // yathA pratyakSAdibhirekaikAdhikAptiH pratipattuM na zakyate saugatAdibhistathA pratyakSeNa laukAyatikaiH parabuddhayAdirapItyarthaH // atha parabuddhayAdipatipattiH pratyakSeNa mAbhUdanyasmAdbhaviSyatItyAzaGkayAha anumAnAdestadviSayatve pramANAntaratvam // 5 // tacchandena parabuddhyAdirabhidhIyate / anumAnAdeH parabuddhyAdiviSayatve pratyakamamANavAdo hIyata ityarthaH // atrodAharaNamAha tarkasyeva vyAptigocaratve pramANAntaratvam / apramANasyAvyavasthApakatvAt // 56 // saugatAdInAmiti shessH|| kizca pratyakSakapramANavAdinA pratyakSAyekaikAdhikapramANavAdibhizca svasaMvedanendriyapratyakSabhedo'numAnAdibhedazca patibhAsamedeneva vaktavyo gatyantarAbhAvAt / sa ca ta do lokAyatikaM prati pratyakSAnumAnayoritareSAM vyAptijJAnapratyakSAdipramANeSviti sarveSAM pramANasaMkhyA vighaTate // tadeva darzayati pratibhAsabhedasya ca bhedakatvAt // 6 // idAnIM viSayAbhAsamupadarzayitumAha viSayAbhAsaH sAmAnyaM vizeSo dvayaM vA svataMtram // 61 // kathameSAM tadAbhAsatetyAha tathApratibhAsanAtkAryAkaraNAca // 62 // kizca tadekAntAtmakaM tattvaM svayaM samarthamasamartha vA kAryAkAri syAt ! mathamapane kSaNamAha samarthasya karaNe sarvadotpattiranapekSatvAt // 63 // .. For Personal & Private Use Only

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prameyaranamAlA sahakArisAnnidhyAt tatkaraNAneti cedatrAha parApekSaNe pariNAmitvamanyathA tadabhAvAt // 64 // viyuktAvasthAyAmakurvataH sahakArisamavadhAnavalAyAM kAryakAriNaH pUrvotarAkAraparihArAvAptisthitilakSaNapariNAmopapattarityarthaH / anyathA kAryakAraNAbhAvAt / prAgabhAvAvasthAyAmevetyarthaH / atha dvitIyapakSadoSamAha svayamasamarthasya prakArakatvAtpUrvavat // 65 // atha phalAbhAsaM prakAzayannAha phalAbhAsaM pramANAdabhinnaM bhinnameva vA // 66 // , kutaH pakSadvaye'pi tadAbhAsatetyAzaGkAyAmAdyapakSe tadAbhAsatve hetumAha . abhede tdvyvhaaraanupptteH|| 67 // phalameva pramANameva vA bhavediti bhAvaH / vyAvRttyA saMvRtyaparanAmadheyayA tatkalpanA'stvityAha vyAvRttyA'pi na tatkalpanA phalAntarAvyA vRttyA'phalatvaprasaGgAt // 68 // ___ ayamartha:-yathA phalAdvijAtIyAt phalasya vyAvRttyA phalavyavahArastathA phalAntarAdapi sajAtIyAvyAvRttirapyastItyaphalatvam / atraivAbhedapace dRSTAntamAha pramANAvyAvRttyevApramANatvasyeti // 66 // atrApi prAktanyeva prakriyA yojanIyA // abhedapakSaM nirAkRtya prAcArya upasaMharati tasmAdAstavo'bheda iti // 70 // bhedapatraM kSayannAha bhede tvaatmaantrvttdnupptteH|| 71 // aba matraivAtmani pramANaM samavetaM phalamapi tatraiva samavetamiti samavAyalakSaNapratyAsattyA pramANaphalavyavasthitiriti // nAtmAntare tatmasaGga iti cecadapi na nityAha For Personal & Private Use Only

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meyaramAlA samavAye'tiprasaGga iti // 72 // samavAyasya nityatvAdvyApakatvAcca sarvAtmanAmapi samavAyasamAnadharmikatvAnna tataH pratiniyama ityarthaH // idAnIM svaparapakSasAdhanadUSaNavyavasthAmupadarzayati pramANatadAbhAsau duSTatayodbhAvitau parihRtAparihRtadoSau vAdinaH sAdhanatadAbhAsau prativAdino dUSaNabhUSaNe ca // 73 // vAdinA pramANamupanyastaM tacca prativAdinA duSTatayodbhAvitaM punarvAdinA parihRtaM tadeva tasya sAdhanaM bhavati prativAdinazca dUSaNamiti // yadA tu vAdinA pramANAbhAsamuktaM prativAdinA tathaivodbhAvitaM vAdinA cAparihRtaM tadA tadvAdinaH sAdhanAbhAso bhavati prativAdinazca bhUSaNamiti // athoktaprakAreNAzeSavipratipattinirAkaraNadvAreNa pramANatvaM svapratijJAtaM parIcaya nayAditavamanyatroktamiti darzayannAha - sambhavadanyadvicAraNIyamiti // 74 // sambhavadvidyamAnamanyatpramANatattvAnnayasvarUpaM zAstrAntaraprasiddhaM vicAraNIyamiha yuktyA pratipattavyam / tatra mUlanayau dvau dravyArthika paryAyArthikabhedAt / tatra dravyArthikastredhA naigamasaMgrahavyavahArabhedAt / paryAyArthikazca - turdhA RjusUtra zabdasamabhirUDhaivambhUtabhedAt / anyo'nyaguNapradhAnabhUtabhedAbhedaprarUpaNo naigamaH naikaM gamo naigama iti nirukteH // sarvathA'bhedavAdastadAbhAsaH || pratipakSavyapekSaH sanmAtragrAhI saMgrahaH // brahmavAdastadAbhAsaH // saMgrahahItabhedako vyavahAraH / / kAlpaniko bhedastadAbhAsaH // zuddhaparyAyagrAhI pratipakSasApekSa RjusUtraH / / kSaNikaikAntanayastadAbhAsaH // kAlakArakaliGgAnAM bhedAcchandasya kathaJcidarthabhedakathanaM zabdanayaH // arthabhedaM vinA zabdAnAmeva nAnAtvaikAntastadAbhAsaH // paryAyabhedAtpadArthanAnAtvanirUpakaH samabhirUDhaH || paryAyanAnAtvamantareNApIndrAdibhedakathanaM tadAbhAsaH // kriyAzrayeNa bhedaprarUpaNamitthambhAvaH // kriyAnirapekSatvena kriyAvAcakeSu kAlpaniko vyavahArastadAbhAsa iti / / iti nayatadAbhAsalakSaNaM saGakSepeNoktaM vistareNa nayacakrAtpratipattavyam | athavA sambhavadvidyamAna 1 For Personal & Private Use Only -

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prameyaratnamAlA manyadvAdalakSaNaM patralakSaNaM vA'nyatroktamiha draSTavyaM tathA cAha // samarthavacanaM vAda iti / prasiddhAvayavaM vAkyaM sveSTasyArthasya sAdhakam / sAdhugUDhapadapAyaM patramAhuranAkulam // 1 // iti // parIkSAmukhamAdarza heyopaadeytttvyoH| saMvide mAdRzo bAlaH parIkSAdakSavadvyadhAm // 1 // vyadhAmakRtavAnasmi / kimarthaM saMvide / kasya mAdRzaH / ahaM ca kathaMbhUta ityAha bAlo mandamatiH anauddhatyasUcakaM vacanametat / tattvajJatvaJca prArabdhanirvahaNAdevAvasIyate // kiM tat parIkSAmukham / tadeva nirUpayati Adarzamiti / kayoH heyopAdeyatattvayoH yathaivAdarza Atmano'laGkAramaNDitasya saurUpyaM vairUpyaM vA pratibimbopadarzanadvAreNa sUcayati tathedamapi heyopAdeyatattvaM sAdhanadUSaNopadarzanadvAreNa nizcAyayatItyAdarzatvena nirUpyate ka iva parIkSAdakSavat parIkSAdakSa iva, yathA parIkSAdakSaH svapArabdhazAstra nirUDhavA~stathA'hamapItyarthaH // akalaGkazazAMkairyatprakaTIkRtamakhilamAnanibhanikaram / tatsaMkSiptaM sUribhirurumatibhirvyaktametena // 1 // iti parIkSAmukhalaghuvRttau pramANAdyAbhAsasamuddezaH SaSThaH // 6 // zrImAn vaijeyanAmAbhUdagraNIrguNazAlinAm / badarIpAlavaMzAlivyomadhumaNirUjitaH // 1 // tadIyapatnI bhuvi vizrutAsInANAmbanAmnA guNazIlasImA / yAM revatIti prathitAmbiketi prabhAvatIti pravadanti santaH // 2 // tasyAmabhUdvizvajanInavRttirdAnAmbuvAho bhuvi hIrapAkhyaH / svagotravistAranabho'zumAlI samyaktvaratnAbharaNArcitAGgaH // 3 // tasyoparodhavazato vizadorukIrtermANikyanandikRtazAstramagAdhabodham / spaSTIkRtaM katipayairvacanarudArairbAlapabodhakarametadanantavIryaiH // 4 // iti prameyaratnamAlAparanAmadheyA parIkSAmukhanavRttiH samAptA // For Personal & Private Use Only

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prameyaratnamAlAyAM parIkSAmukhasUtrANAmakArAdivarNAnukrameNa sUcIpatram wr pRSThAGkaH pRSTAGkaH agnimAnayaM dezo dhUmavatvAt , 66 | idamanumAnAbhAsaM agnimAnayaM dezaH pariNAmI .... 31 idamasmAdUram agnimAnayaM dezastathaiva ... 43 idamasmin satyeva .... 27 aGgAlyagre hastiyUthazatamAsta iti .... 70 indriyAnindriyanimittaM ajJAnanivRttirhAno iSTamabAdhitamasiddhaM sAdhyam atajanyamapi tataprakAzaka udagAd bharaNiH prAktata eva .... atasmistaditi jJAnaM ....... 65 udeSyati zakaTaM .... 36 anizcito'pUrvArtha upalabdhiH vidhipratiSedhayoH aniSTAdhyakSAdibAdhitayoH upalaMbhAnupalaMbhanimittaM aniSTo mImAMsakasya ekasmin dravye anumAnAdestadviSayatve etadvayamevAnumAnAGgaM anuvRttavyAvRttapratyaya karmavat kartakaraNa kriyApratIteH .... anekAntAtmakaM kAraNasya ca paricchedyatve anyathA tadaghaTanAt kAryakAryamaviruddha apariNAmI zabdaH kiMcidakaraNAt apauruSeyaH zabdo'mUrttatvAt kuto'nyathopanayanigamane abhede tadvyavahArA ko vA tatpratibhAsanamartha abhUdatra cakre zivakaH ko vA tridhA hetu ktvA arthasyeva tadunmukhatayA govilakSaNo mahiSaH arthAntaragato visadRza .. .... 62 gosadRzo gavayaH avidyamAnanizcayo .... 67 ghaTamahamAtmanA vedmi avidyamAnasattAka .... 67 cakSurasayordravye aviruddhAnupalabdhiH tato'nyattadAbhAsam aviruddhopalabdhirvidhau poDhA .... 37 tatparamabhidhIyamAnaM avaizaye pratyakSaM tatprAmANyaM svataH paratazca asatsattAnizcayo tatrAniSTAdiH pakSAbhAsaH asambaddhe tajjJAnaM | tatra pratyakSabAdhito yathA asti sarvajJo nAsti kharaviSANam 31 | tathA pratibhAsanAt assyatra chAyA chatrAt tadanvayavyatirekAnuvidhAnA astyatra dehini duHkham 42 tadanumAnaM dvedhA astyatra dehini buddhiH .... 36 tadavinAbhAvanizcayA) astyatra mAtulige rUpaM rasAt .... 40 tavedhA asvasaMviditagRhItArtha ..... 63 tadvacanamapi taddhetutvAt zrAkAze nitye'pyasya tavyApArAzritaM .... 38 zrAptavacanAdinibaMdhana .... 44 | tanizcayAtmakaM samAropa ..momxe Muck m Mmmm kGGEla For Personal & Private Use Only

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( 2 ) pRSThAGka: pRSThAGka: m mm 6 MM 60 6 0 0 0 marururrm Cm Cm W00 W tattinirNayaH parAparavivarttavyApi tarkasyeva vyAptigocaratve parApekSaNe pariNAmi .... 72 tasmAdagnimAn dhUmavAMzcAyam .... 70 | parArthaM tu tadarthaparAmarzi tasmAd vAstavo'bhedaH / pariNAmI zabdaH kRtakatvAt .... 36 tasya vASpAdibhAvena parIkSAmukhamAdarza .... tAvatA ca sAdhyasiddhiH parokSamitarad .... 26 tenAjJAtatvAt | paryAyavyatirekabhedAt tena pakSastadAdhAra | puruSAntarapUrvArtha darzanasmaraNakAraNakam pUrvottaracAriNoH . dRSTAntAbhAsA anvaye pUrvottarasahacarAnupalaMbha dRSTAnto dvedhA pratijJAyAstu nigamanam dRSTo'pi samAropAttAhaka | pratibhAsabhedasya ca .... 71 dhUmavAMzcAyamiti vA pratyakSAdinimittaM smRtipratyabhi .... 26 na ca te tadaMge pratyakSatarabhedAt na ca pUrvottaracAriNoH pratyakSamevaikaM pramANamityAdi na cAsiddhavadiSTaM pratyAyanAya hIcchA dhAreva na bhaviSyati muhUrtAnte pradIpavat na hi tatsAdhyapratipattyaMgaM pramANatadAbhAsau nApi vyAptismaraNArtha | pramANAdabhinna bhinnaM ca nAstyatra guhAyAM pramANAdarthasaMsiddhi nAstyatra dhUmo'nagna pramANAd vyAvRttye vA nAstyatra bhittau pramANobhayasiddhe tu sAdhyadharma nAstyatra bhUtale ghaTaH prasiddho dharmI nAstyatra zizapA pretyAsukhaprado dharmaH nAstyatra zItasparza auSNyAt phalAbhAsaM pramANAd nAstyatra zItasparzo dhUmAt bAdhitaH pratyakSAnumAnA nAstyatra samatulAyA bAlavyutpattyartha nAstyatrApratibaddhasAmaryo bAlaprayogAbhAsaH nAloko kAraNaM bhAvyatItayomaraNajAgrabodho nAsmin zarIriNi bhede tvAtmAntaravat nizcitavRttiranitya mAtA me vandhyA nodagAda bharaNirmuhUrtAtprAkkata eva.... yathAgnAveva dhUmastadabhAve nodagAd bharaNirmuhUrtAt pUrva . yathA nadyAstIre puSyodayAt yathA'nuSNo'gniH nodeSyati muhUrtAnte yathA mervAdayaH santi pakSa iti yAvat yathA sa evAyaM devadattaH paraMparayA saMbhavat yathAsmin prANini m m m0 m 00000000 00 urrw40Frur . Fr For Personal & Private Use Only

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( 3 ) pRssttaangkH| pRSThAGka: 68 GM m mr 31 yaH pramimIte sa eva .... 62 samavAye'tiprasaMgaH .... 73 rasAdekasAmagyanumAnena sarvajJasvena vakRtvAvirodhAt rAgadveSamohAkrAnta sahakramabhAvaniyamo .... 28 lakSaNa evAsau doSo sahacAriNoApya .... 28 lokAyatikasya pratyakSata sahacAriNorapi vikalpasiddhe tasmin sattetare sahajayogyatAsaMketa sAdhye sa hetuDhedhopalabdhya vidyudAdinA sAMkhyaM prati pariNAmI vipakSe'pyaviruddha sAdhanAt sAdhyavijJAnaM .... 27 viparItanizcitAvinAbhAvo sAdhyaM dharmaHkvacittadviziSTo vA dharmI.... viparItavyatirekazca sAdhyadharmAdhArasaMdehA viparItAnvayazca sAdhyamiNi sAdhanadharmAvabodha .... viruddhatadupalabdhiH sAdhyAvinAbhAvitvena 27 viruddhAnupalabdhirvidhau SoDhA sAdhyavyAtaM sAdhanaM yatra vizadaM pratyakSam sAdhyAbhAve sAdhanAbhAvo vizeSazca sAmagrIvizeSavizleSita viSayAbhAsa: sAmAnya sAmAnyaM dvedhA visaMvAdAt sAmAnya vizeSAtmA tadartho viSayaH.... vRkSo'yam sAvaraNasve karaNajanyatve vaizadye'pi parokSam siddhaH zrAvaNaH zabdaH vyaktirUpaM ca nidarzanaM siddhaH zrAvaNaH zabdaH zabdatvAt .... 6 vyatireke siddhataddhyatirekA .... siddhe pratyakSAdibAdhite vyAptau tu sAdhyaM dharma eva .... | saugatasAMkhyayogaprAbhAkara vyAvRttyApi na | spaSTatayA prakRtapratipatterayogAt .... 7 vyutpannaprayogastu svayamasamarthasya zabdAnuccAraNe'pi svasyAnubhavana .... svarUpeNAsatvAt zaMkitavRttistu nAsti svaviSayopadarzaka zuci naraziraH kapAlaM svApUrvArthavyavasAyA sa devadatto yathA svArthaparArthabhedAt saMbhavadanyad vicAraNIyam svArthamukkalakSaNam saMskArobodhanibandhanA svAvaraNakSayopazama saMdigdhaviparyastAvyutpannAnAM svonmukhatayA pratibhAsanaM sadRzapariNAmastiryak hitAhitaprAptiparihAra sadRze tadevedaM tasminneva 65 | hetuprayogA hi yathAvyApti samarthanaM vA varaM 35 | hetvAbhAsA prasiddha samarthasya karaNe ..... 71 | hetorupasaMhAra upanayaH : : : : : 26 *Gen For Personal & Private Use Only

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20 prameyaratnamAlAyAmuddhRtakArikAvacanAnAmakArAdyanukramaH / / pRSTAGkaH agnisvabhAvaH zakrasya mUrddhA cedagnireva saH ajJo janturanIzo'yamAtmanaH sukhaduHkhayoH atItAnAgatau kAlo vedakAravijitau atItAnAgatau kAlau vedArthajJavivarjitau anavacchinnasampradAyasve satyasmaryamANakattatvAt .... zrayamoM nAyamartha iti zabdA vadanti na arthena ghaTayantyenAM nahi mukhyArtharUpatAm asti hyAlocanAjJAnaM prathamaM nirvikalpakam AhurvidhAtRpratyakSaM na niSedhavipazcitaHidamalpaM mahadUramAsannaM prAMzu naiti vA upamAnaM prasiddhArthasAdhAt sAdhyasAdhanam UrNanAbha ivAMzUnAM candrakAnta ivAmbhasAm ekatra dRSTo bhAvo hi kvacinnAnyatra dRzyate aizvaryamapratihataM sahajo virAgaH .... klezakarmavipAkAzayairaparAmuSTaH puruSaH sarvajJaH gRhItvA vastusadbhAvaM smRtvA ca pratiyoginam tadaharjastanehAto rakSodRSTarbhavasmRteH .... tadguNairapakRSTAnAM zabde saMkrAntyasaMbhavAt tadbhAvahetubhAvau hi dRSTAnte tadavedinaH triguNamavivekiviSayaH sAmAnyamacetanam paMcavarNa bhaved ratnaM mecakAkhyaM pRthustanI payoMbubhedI haMsaH syAt SaTpAdaiH bhramaraH smRtaH pihite kArAgAre tamasi ca sUcImukhAgradurbheye prakRtermahAn tato'haMkArastasmAd gaNazca SoDazaka..... pramANetarasAmAnyasthiteranyadhiyo gate..... pramANapaJcakaM yatra vasturUpeNa jAyate .... bhAratAdhyayanaM sarva gurvadhyayanapUrvakam .... bhinnakAlaM kathaM pra'hyamiti cedgrAhyatAM viduH mujaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH sapta .... mUlakSatikarImAhuranavasthAM hi dUSaNam .... yatnataH parIkSitaM kArya kAraNaM nAnivartate yatrApyatizayo dRSTaH sa svArthAnatilaMghanAt yo yatraiva sa tatraiva yo yadaiva tadaiva saH.... vidhimukhena kAryamugvena vA guNAnAmapratItiH vizvatazcakSuruta vizvatomukho .... vedasyAdhyayanaM pUrva tadadhyayanapUrvakam .... .... zakramUrddhani dhUmasyAnyathApi bhAvaH .... .... zarabho'pyaSTabhiH pAdaiH siMhazcArusaTAnvitaH zabde doSodbhavastAvad vaktradhIna iti sthitam .... samudeti vilayamRcchati bhAvo niyamena paryayanayasya saMsargAdavibhAgazcedayogolakavahnivat .... sarva vaikhalvidaM brahma neha nAnAsti kiMcana sukhamAlAdanAkAraM vijJAnaM meyabodhakam .... hetostrijvapi rUpeSu nirNayastena varNitaH 4.520 MM X mmarr00 0 0 0 0 0 mm r " MMM 99rM - 00 -440 -2 ur wr. 4 rU0 rur . . 20 - . . 04 For Personal & Private Use Only