Satyashasan Pariksha

Author(s): Vidyanandi Acharya, Gokulchandra Jain
Publisher: Bharatiya Gyanpith
Catalog link: https://jainqq.org/explore/020664/1

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satyazAsana-parIkSA AcArya vidyAnandi saMpAdana zrI gokulacandra jaina bhAratIya jJAnapITha kAzI For Private And Personal Use Only

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bhAratIya jJAnapITha mUrtidevI jaina granthamAlA saMskRta granthAMka - 30 AcArya vidyAnandakRta satyazAsana-parIkSA [ hindI prastAvanA tathA pariziSTa sahita ] vIra nirvANa saM0 2490 vi0 saM0 2020, san 1964 Acharya Shri Kailassagarsuri Gyanmandir sampAdaka gokulacandra jaina AcArya ( sAhitya- jainadarzana ) nyAyatIrtha, kAvyatIrtha, ema. e. bhAratIya jJAnaprIta prakAzana For Private And Personal Use Only prathama saMskaraNa pA~ca rupaye

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sva. puNyazlokA mAtA mUrtidevIkI pavitra smRtimeM tatsuputra sAhU zAntiprasAdajI-dvArA saMsthApita bhAratIya jJAnapITha mUrtidevI jaina granthamAlA isa granthamAlAke antargata prAkRta, saMskRta, apabhraMza, hindI, kannaDa, tamila Adi prAcIna bhASAoM meM upalabdha zrAgamika, dArzanika, paurANika, sAhityika, aitihAsika zrAdi vividha viSayaka jaina-sAhityakA anusandhAnapUrNa sampAdana tathA usakA mUla aura yathAsambhava anuvAda prAdike sAtha prakAzana ho rahA hai| jaina bhaNDAroMko sUciyA~, zilAlekha-saMgraha, viziSTa vidvAnoMke adhyayanagrantha aura lokahitakArI jaina-sAhitya anya bhI isI granthamAlAmeM prakAzita ho rahe haiM / granthamAlA sampAdaka DaoN. hIrAlAla jaina, ema. e., DI. liTa. DaoN. A0 ne0 upAdhye, ema. e., DI.liTa. prakAzaka bhAratIya jJAnapITha pradhAna kAryAlaya : 9 alIpura pArka palesa, kalakattA-27 prakAzana kAryAlaya : durgAkuNDa roDa, vArANasI-5 vikraya kendra : 3620 / 2 / netAjI subhASa mArga, dillI-6 mudraka : sanmati mudraNAlaya, durgAkuNDa roDa, vArANasI-5 sthApanA : phAlguna kRSNa 9, vIra ni0 2470 7 vikrama saM0 2000 . 18 pharavarI san 1944 sarvAdhikAra surakSita For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra bhAratIya jJAnapITha wwww.kobatirth.org sva 0 mUrtidevI, mAtezvarI seTha zAntiprasAda jaina

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JNANPITHA MURTIDEVI JAIN GRANTHAMALA SANSKRIT GRANTH No. 30 SATYASASAN PARIKSA of ACHARYA VIDYANANDI with HINDI INTRODUCTION & APPENDICES EDITED BY GOKUL CHANDRA JAIN Acharya (Sahitya - Jain Philosophy ) Vyayatirtha, Kavyatirtha, M. A. - BHARATIYA JNANPYCHA BWSKICATION VIRA SAMVAT 2190 V. S. 2020, 1961 A. D. First Edition Rs. 5/ For Private And Personal Use Only

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BHARATIYA JNANPITHA MURTIDEVI JAIN GRANTHAMALA FOUNDED BY SAHU SHANTIPRASAD JAIN IN MEMORY OF HIS LATE BENEVOLENT MOTHER SHRI MURTIDEVI IN THIS GRANTHAMALA CRITICALLY EDITED JAINA AGAMIC, PHILOSOPHICAL, PURANIC, LITERARY, HISTORICAL AND OTHER ORIGINAL TEXTS AVAILABLE IN PRAKRIT, SANSKRIT, APABIIRAMSA, HINDI, KANNADA, TAMIL ETC., ARE BEING PUBLISHED IN THEIR RESPECTIVE LANGUAGES WITH THEIR TRANSLATIONS IN MODERN LANGUAGES AND CATALOGUES OF JAINA BHANDARAS, INSCRIPTIONS, STUDIES OF COMPETENT SCHOLARS & POPULAR JAINA LITERATURE ARE ALSO BEING PUBLISHED General Editors Dr. Hiralal Jain. M. A., D. Litt. Dr. A. N. Upadhye, M. A., D. Litt. Bharatiya Jnanpith Head office : 9 Alipore Park Place, Calcutta-27. Publication office : Duragakund Road, Varanasi-5. Sales Office : 3620:21 Netaji Subhash Mary, Delhi-6. Founded on Phalguna Krishna 9, Vira Sam. 2470, Vikrama Sam. 2000.18th Febr. 1944 All Rights Reserved For Private And Personal Use Only

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puNyazloka DaoN0 mahendrakumAra jaina nyAyAcAryakI smRtimeM unake ananya sakhA paM0 darabArIlAla koThiyA nyAyAcArya tathA paM0 dalasukhabhAI mAlavaNiyA ko For Private And Personal Use Only

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granthamAlA sampAdakIya bar3e hI bAta hai ki gata bIsa-pacIsa varSoMse jaina nyAyaviSayaka aneka prAcIna grantha prakAzameM Aye haiM jinase na kevala jaina darzanakA yathArtha svarUpa prakaTa hotA hai, kintu bhAratIya cintanako gaharAI, sUkSmatA aura vizAlatAkA bhI acchA paricaya prApta hotA hai / jaina nyAyakI paramparAko vizeSa vyavasthA aura dRr3hatA pradAna karanekA zreya AptamImAMsA ke kartA samantabhadra evaM nyAyAvatAra aura sammatitarkake kartA siddhasenako hai jinakA pUjyapAdane apane vyAkaraNa meM sammAnapUrvaka ullekha kiyA hai| yadyapi pUrvokta donoM AcAryoMke kAlakrama va pUrvAparatva ke sambandha meM matabheda hai, tathApi isameM kisI ko koI sandeha nahIM ki unhoMne samasta jaina nyAyakI paramparAko prabhAvita kiyA hai / samantabhadrakI kRtiko akalaMkane apanI aSTazatI dvArA alaMkRta kiyA aura vidyAnandine aSTasahasrI racakara unake nyAyavivecanako carama sImApara phuNcaayaa| prastuta satyazAsana-parIkSA bhI inhIM vidyAnandikI kRti hai jo ava prathama vAra prakAza meM lAyI jA rahI hai| durbhAgyataH yaha racanA adhUrI hai / svargIya DaoN0 mahendrakumAra nyAyAcArya isake zeSa aMzakI khojameM apane anta samaya taka lage rhe| isIlie ve ise apane jIvanakAla meM prakAzita bhI na dekha sake / prasannatAkI bAta hai ki zrI gokulacandra jainane isakA sampAdana apane hAtha meM lekara ise vartamAna rUpameM prastuta kiyA / jina pratiyoMse yaha sampAdana kArya huA hai ve sabhI apUrNa haiM aura eka hI pratiko pratilipiyA~ mAlUma par3atI haiM, isa kAraNa isameM kucha truTiyA~ va kamiyA~ raha jAnA svAbhAvika hai para AzA hai aba prastuta vyavasthita rUpameM yaha racanA A jAnese isakI truTiyoM AdikA zodhana bhI kramaza: saralatApUrvaka kiyA jA sakegA / prastuta grantha meM jo AlocanAtmaka saiddhAntika vivecana pAyA jAtA hai usakA vidvattApUrNa sundara paricaya DaoN0 nathamala TATiyA, DAyarekTara, prAkRta jaina zodhasaMsthAna, vaizAlI ne a~garejImeM likhakara isa prakAzanako bahuta upayogI banAyA hai / isalie hama unake vizeSa AbhArI haiM / bhAratIya jJAnapITha kI mUrtidevI granthamAlAse jaina nyAyaviSayaka aneka grantha prakAzita ho cuke haiM jinameMse kucha prathama bAra hI prakAzameM Aye haiM / aba samaya A gayA hai ki ukta samasta racanAoMkA AloDana karake bhAratIya nyAyazAstrako jaina dharmakI denakA yathocita mUlyAMkana kiyA jaaye| zrI zAntiprasAda jaina tathA unakI viduSI patnI zrImatI ramArAnI isa prAcIna zAstrIya sAhityake uddhAra aura prakAzana meM jo Arthika udAratA dikhalA rahe haiM usake lie ve sAhityika saMsArake vizeSa dhanyavAda ke pAtra haiM / granthamAlA ke mantrI zrI lakSmIcandra jainakA isa dizA meM prayAsa prazaMsanIya hai / isI susaMyoga ke balapara AzA kI jAtI hai ki jaina sAhityakI jo apAra nidhi abhI bhI upekSita par3I hai vaha dhIre-dhIre prakAza meM Akara dezake sAMskRtika bhaNDArako susamRddha banAyegI / jabalapura ho0 lA 0 jaina, A0 ne0 upAdhye, kolhApura granthamAlA sampAdaka For Private And Personal Use Only

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sampAdakIya satyazAsana-parIkSA prastuta saMskaraNameM sarvaprathama prakAzameM A rahI hai| isake prakAzanake sAtha hI vidyAnandikA sampUrNa prApta sAhitya prakAzameM A cukatA hai / sambhavatayA yaha vidyAnandiko antima kRti hai, jise ve pUrA nahIM kara ske| jo pANDulipiyA~ vartamAna meM prApta haiM, ve sabhI apUrNa haiM / Azcarya yahI hai ki vidyAnandike anya granthoMkI tulanAmeM satyazAsana-parIkSAkA prakAzana itane vilambase huaa| satyazAsana-parIkSAkI jAnakArI sarvaprathama paM0 jugalakizorajI mukhtArane 'jaina hitaiSI' ( bhAga 14, aMka 10-11 ) meM dI thii| usake bAda sva0 50 mahendrakumArajIne 'vidyAnandikRta satyazAsana-parIkSA' zIrSakase eka vistRta nibandha 'anekAnta' (varSa 3, vivaraNa 11 ) meM likhA thaa| ve isakA sampAdana karanA cAhate the, kintu anya kAryoMmeM vyasta rahaneke kAraNa na kara sake aura asamayameM hI unakA duHkhada avasAna ho gyaa| pI-eca. DI. ke lie satyazAsana-parIkSAkA susampAdita saMskaraNa taiyAra karaneke vicArase maiMne ise maI 1960 meM hAthameM liyA thaa| kaI kAraNoMse yaha pI-eca. DI. kA viSaya to na bana pAyA, kintu manameM isake sampAdanakA saMkalpa avazya bana gayA aura sampAdanako rUparekhA maiMne DaoN0 A0 ne0 upAdhye, kolhApurako bhejakara sujhAva Amantrita kiye| uttarameM DaoN0 upAdhyene na kevala rUparekhAko ho ThIka batAyA balki pANDulipi taiyAra honepara use jJAnapIThase prakAzita karanekA AzvAsana bhI diyaa| kI tADapatrIya kannaDa pratiyA~ prApta karane tathA unake pAThAntara lene Adike kAraNa sampAdanakAryameM vilamba Ate dikhaa| isI bIca saMyogase aktUbara 1961 meM prAcya vidyA sammelana, zrInagarameM DaoN0 upAdhye tathA DaoN0 hIrAlAla jainase milanA huaa| unakI preraNAke phalasvarUpa zrInagarase lauTaneke bAda zIghra hI isa kAryako pUrA kiyA aura 28 disambara, 1961 ko pUrI sampAdita pANDulipi prastAvanA tathA pariziSToM sahita DaoN0 upAdhyeko bheja dii| saMyoga hI kahanA cAhie ki satyazAsana-parIkSAko mudrita-prakAzita hote pUre do varSa laga gye| isa lambe antarAlameM jo naye mahattvapUrNa tathya sAmane Aye, unakI yahA~ carcA kara denA upayukta hogA : AcArya vidyAnandike samayakA nirNaya karate hue maiMne paM0 darabArIlAlajI koThiyAke niSkarSoM ke AdhArapara vidyAnandiko udyotakarake TIkAkAra bAcaspati mizrase pahale batAyA hai aura kAraNa diyA hai ki vidyAnandine udyotakarakA to khaNDana kiyA hai para vAcaspati mizrakA nhiiN| vAcaspati mizrakA samaya 841 I0 mAnA jAtA hai / phalataH vidyAnandi isake pUrva hue / satyazAsana-parIkSAke hI sAkSyameM aura jA~cane-dekhanepara jJAta hotA hai ki vidyAnandine udyotakarake sAtha-sAtha vAcaspati mizrakA bhI khaNDana kiyA hai| satyazAsana-parIkSAke prArambhameM hI puruSAdvaitazAsanaparIkSAke pUrvapakSameM nimnalikhita padya AyA hai, anirvAcyAvidyAdvitayasacivasya prabhavato, vivartA yasyaite viyadanilatejo'bavanayaH / yatazcAbhUdu vizvaM caramacaramuccAvacamidaM namAmastadbrahmAparimitasukhajJAnamamRtam // yaha padya vAcaspatikI bhAmatI TIkAkA maMgala padya hai| isase spaSTa hai ki vidyAnandi vAcaspati mizra ke bAda haa| isI sandarbhameM tattvArthazlokavAtikake isa ullekhako bhI jA~canA-dekhanA cAhie."tadanena nyAyavArtikaTIkAkAravyAkhyAnamanumAnasUtrasya trisUtrIkaraNena pratyAkhyAtaM pratipattavyamiti / " (tattvArthazlo0 pR0 206) yahA~ nyAyavAtikaTIkAkArase vidyAnandiko vAcaspati mizrakA hI ullekha abhISTa hai| isa prakAra vidyAnandi vAcaspati mizrase to nizcita hI bAdameM hue siddha hote haiM / For Private And Personal Use Only

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sampAdakIya satyazAsana-parIkSAkA prastuta saMskaraNa taiyAra karanemeM puNyazloka paM0 mahendrakumArajI nyAyAcAryako smRti pade-pade prerita aura prabuddha karatI rhii| unake jIte jo kabhI maiM darzanazAstrapara apanI lekhanI calAneke lie rAjI na huA / jaba bhI ve kisI dArzanika granthapara kAma karaneko kahate to maiM uttara detA, 'darzanazAstrapara kAma karanevAle Apa loga bahuta haiM, maiM to sAhityapara kAma kruuNgaa|' aura unake jAneke bAda pahale-pahala merI lekhanI darzanapara hI clii| jIvanake antima dinoMmeM mahendrakumArajI haribhadrake SaDdarzanasamuccayakA sampAdana kara rahe the| dasa varSa pahale prArambha kiyA kAma hama donoMne milakara kucha hI mahInoMmeM pUrA kara liyA thaa| usI prasaMgameM maiM unake nikaTatama samparka meM aayaa| aura usa samparkake pratiphala mujhe yaha dRSTi prApta huI ki satyazAsana-parIkSAke sampAdanakA yaha kArya sampanna kara sakA / satyazAsana-parIkSAke sampAdanameM aneka vidvAnoM evaM mitroMkA sahayoga tathA zubhakAmanAeM prApta rahI haiN| DaoN. A. ne. upAdhye aura DaoN0 hIrAlAla jainakI nirantara preraNA na rahI hotI to kadAcita itanI jaldI sampAdana-kArya purA na ho paataa| paM0 dalasUkhabhAI mAlavaNiyA tathA paM0 darabArIlAlajI koThiyA nyAyAcArya meM to maiM paM0 mahendrakamArajIke sAtha khoyA sneha preraNA aura sAhAyya khojatA-pAtA rhaa| zrI dharmapAla zeTTI mUDabidrIne kannaDa lipikI donoM pratiyA~ upalabdha karAnemeM tathA paM0 devakumAra jaina mUDabidrIne unake pAThAntara lenemeM sahAyatA kii| paM0 nemicandrajI zAstrIke prayatnase jaina siddhAnta bhavana, ArAko prati prApta huI / ina sabake prati kRtajJa huuN| sampAdanakAlameM zrI pArzvanAtha vidyAzrama, banArasake pustakAlayakA maiMne pUrApUrA upayoga kiyA hai| ataeva usake adhikAriyoMke prati kRtajJatA jJApana karanA apanA kartavya samajhatA huuN| paM0 mahendrakumArajIke jyeSTha patra priya padyakamAra jainane parva snehavaza paNDitajIkI pratilipise satyazAsana-parIkSAkI pratilipi kara lene dI, priya bhAgacandra jaina ema. e., sAhityAcAryane apanA amUlya samaya dekara sahyoga hI nahIM kiyA, pratyuta zIghra kArya pUrA karanemeM hAtha bhI bttaayaa| priya lAlacandra jainane pratilipi karanemeM tathA anya jina mitroMne jAne-anajAne preraNA dI, una sabake prati kRtajJatA prakaTa karatA huuN| paM0 hukama candajI nyAyatIrtha tathA zraddheyA bahana kAzIdevIne mujhe isa yogya banAne meM sadAse saba kucha kiyA, unakA kina zabdoMmeM AbhAra mAnUM / ' vaizAlI prAkRta jaina vidyApIThake vartamAna DAyarekTara DaoN. nathamala TATiyAne apane vyasta samayameM bhI satyazAsana-parokSAkA aMgarejImeM vistRta paricaya likhanekA anugraha kiyA, isake lie hRdayase kRtajJa huuN| bhAratIya jJAnapIThake mAnya adhikAriyoMkA AbhAra mAnanA kaise bhUla sakatA hU~ jinhoMne pustakako sundara rUpameM prakAzita kara diyaa| merI icchA thI ki prastAvanA satyazAsana-parIkSAke truTita aMzoMpara bhI vidyAnandike anya granthoMke sAkSyameM prakAza DAlU~ tathA vidyAnandikA samagra adhyayana prastuta karU~, kintu kaI kAraNoMse vaha na ho sakA / kadAcit yaha pI-eca. DI. kA viSaya banatA to kucha aura adhika ho paataa| pustakake rUpameM yaha merI pahalI kRti hai, isalie sujhAva aura zikAyata donoMkA hI svAgata kruuNgaa| kAzI disambara 1963 ow For Private And Personal Use Only

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1 Jainendra-Mahavrtti, I. 4. 15. 2 Ibid, I. 4. 20. A COMPENDIUM OF VIDYANANDA'S SATYASASANA-PARIKSA Dr. NATHMAL TATIA 1. Introductry The Satyasasanapariksa of Vidyananda, critically edited for the first time by Shri Gokulchandra Jain, M. A., is a critique of selected issues upheld by a number of philosophical schools of Indian philosophy. It is written by a firstrate Jaina thinker, Acarya Vidyananda, who is famous for his Astasahasri and a number of other works on Jaina philosophy and logic. The critical method of Jaina philosophy adopted by Svami Samantabhadra in his Aptamimamsa culminated in the Astasahasri of Vidyananda through the Astasati of Akalanka. Samantabhadra's terse formulation of philosophical issues and clean exposure of the absurdities in the opponent's position gave rise to the proverb 'anu Samanta bhadram tarkikah' (that is, all logical thinkers are inferior to Samantabhadra).1 His works composed in verse - were read and recited by all classes of people, young and old, and that was responsible for the proverb 'a kumarebhyo yasah Samantabhadrasya' (that is, the fame of Samantabhadra extends to include the young folk as well).2 The attacks of Samantabhadra, on Buddhist philosophy were taken note of by Dharmakirti's Commentators who quoted his views for refutation. Akalanka, in his Astasati, explains the philosophy of Samantabhadra with a special reference to the Buddhist positions, and Vidyananda, in his Astasahasri, includes also the opponents who flourished after Akalanka up to the time of Vacaspati Misra whom he quotes and refutes in his Tattvarthaslokavarttika and the Satyasasanapariksa, the work under review. Akalanka's exposition is terse and brief and does not give the impression of being away from the original text. Vidyananda, however, introduces many later develop. ments and clarifies the Jaina positions in the light of these new issues. Siddhasena Divakara, Pujyapada Devanandi and Svami Samantabhadra* Acharya Shri Kailassagarsuri Gyanmandir 3 Arcata in his Hetubindutika, pp. 98-107, criticizes the contents of the Aptamimamsa, verses 71 and 72. Prajnakaragupta in his Pramanavartikabhasya, p. 224, appears to refer to the Aptamimamsa verses 10 and 11. Karnakagomin in his Pramanavartikatika, p. 109, quotes the Aptamimamsa verse 11 a-b. He also appears to refer to verse 10 a-b on p. 31. 4 Page 206 where we find the expression Nyayavarttika-tikakara. 5 Page 2 where the introductory prayer verse of the Bhamati is quoted. * This chronological ordor is controversial as mentioned in our General Editorial, H. L. J, & A. N. U. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 12 SATYASASANA-PARIKSA are the three great exponents of Jaina philosophy which was introduced to the Sanskrit world by Vacaka Umasvati. Siddhasena Divakara discussed logical problems in his Nyayavatara and Pujyapada Devanandi formulated definitions of Agamic concepts in his Sarvarthasiddhi, which exerted immense influence on the later developments of Jaina thought. Svami Samantabhadra summed up the Jaina positions in his pregnant verses, sometimes giving them a new meaning. Thus Siddhiasena Divakara's definition of 'naya' contained in the following verses www.kobatirth.org anekantatmakam vastu gocarah sarvasamvidam; ckadesavisisto'rtho nayasya visayo matah. Acharya Shri Kailassagarsuri Gyanmandir nayanamekanisthanam pravrtteh grutavartmani ; sampurnarthaviniscayi syadvadasrutamucyate.1 and Pujyapada Devanandi's characterization of it as "vastuny anekantatmany avirodhena hetvarpanat sadhyavigesasya yathatmyaprapana-pravana-prayogo nayah" are summed up by Samantabhadra, with his characteristic note of originality, in the verse which runs as follows sadharmanaiva sadhyasya sadharmyad avirodhatah; syadvada-pravibhaktartha-visesa-vya njako nayah,3 This is obviously the logical consummation of the positions held by Siddhasena Divakara and Pujyapada Devanandi. Samantabhadra's following statement of the respective spheres of application of scriptural evidence and infer ence vaktaryanapte yaddhetoh sadhyam taddhetusadhitam ; apte vaktari tadvakyat sadhyamagamasadhitam.4 is a definite advancement on the following verse of Siddhasena Divakara on the same subject jo heuvayapakkhammi heuo agame ya agamio; so sasamaya-pannavao siddhantavirahao anno.5 1 Nyayavatara, verses 29-30. 2 Sarvarthasiddhi on TS, 1. 33. 3 AM, verse 106. 4 AM, 78. Both these passages are cited by Vidyananda in his Tattvarthaslokavarttika6 in connection with the Jaina theory of the validity of the initial enunciation of the subject-matter of a treatise, jointly based on scripture and inference. With Akalanka, Jaina philosophy reaches its period of adolescence and 5 Sanmatiprakarana, III, 45. 6 Page 3. For Private And Personal Use Only

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VEDANTIC MONISM 13 maturity that characterized Buddhist philosophy of the age of Dharmakirti. Next to tlic Naiyayikas, the Buddhists were the pioneers of logical thought, and the Jaina logicians closely followed the Buddhists. Akalanka finds the best exponent of his philosophy in Vidyananda who may be considered the stabilizer of Jaina thought which reached its pinnacle in Akalanka. It is not the occasion to make a comprehensive study of the contribution of Vidyananda to the evolution of Jaina thought, based on his different works. Nor do we propose to make a critical estimate of the Satyasasanapariksa, the work under study. We shall only enucliate select issues raised in the treatise, giving only a sunjmary of a few others. It is not impossible to arrive at a true doctrine. Between two contradictorily opposed doctrines, one must be true. The Law of Excluded Middle means that the negation of any proposition is an absolute alternative to it, that is, not only the proposition and its negative cannot both be true, but one or other must be true,1 What is not contradicted by perception or logic (drstestaviruddha) is true. The various doctrines taken up for refutation are judged by this criterion of truth and found not to satisfy it.. 2 The Vedantic Monism The Mooistic Vedanta is taken up first. This school makes avidya (nescience) the prius of the subjective and the objective order of existence. Avidya, in association with the eternal Brahman is the material cause of the world. It is of course not real like the Braliman, because it is subject to annihilation. Only that is real which possesses existence as an intrinsic and inalienable character. Change is not predicable of the ultimate reality. It appears in and upon the Brahman owing to the latter's association with avidya. As regards the nature of Brahman, it is limitless existence, consciousness, and bliss with no difference, intrinsic or extrisic, in its being and is a unity- perfect, solid and simple. Plurality is false. It appears so long as there is avidya and it must disappear on the destruction of thel atter. And this destruction of avidya is spiritual liberation (moksa).. In reply, the Jaina philosophier asserts that plurality is not capable of being repudiated as false appearance. Absolute unity and absolute plurality are both contradicted by experience. Difference is as clearly given to experience as 1 Cf. parasparam vipratisiddhayor dvayorapi vidhivat pratisedhasyapy asambha vena anyatarasya niyamena vidher upapatteh kasyacit satyasyavasyam abhyupagantavyatvat.---SSP, p. 1. For Private And Personal Use Only

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SATYASASANA-PARIKSA identity. Monisin is contradicted by the experience of plurality.1 The Vedantist appeals to dream experience in support of his position that the unitary self-identical Brahman appears as the plurality of phenomena. It is argued that in dream a plurality of facts is experienced though it is one consciousness that only exists and is felt. The Jaina does not agree with this interpretation of dream experience. Even in dream, as in wakeful experience, the consciousness of action is different from that of the agent, because it is aclimitted cven by the Vedantist that dream contents are produced by different memory-impressions.? The Vedantist's appeal to illusory experience in which one single entity appears as many is also rejected by the Jaina philosopher. An illusion is not a normal experience, because it is contradicted by a subsequent valid cognition. But the cognition of plurality is a case of normal experience. There is no contradiction in the fact that the potter fashions a jar with his staff and eats his meal with his hand. There is no reason why the normal experience of plurality should be asserted as erroncous. The Vedantist may here assert that the norinal experience also is liable to contradiction on the attainment of final enlightenment. But that is also not possible. We do not know of any proof for the existence of Braliman as different from plurality which is given to our normal experience. Such proof itself, by the very fact that it proves Brahman as different from the object of norinal experience, would prove the object along with the Brahman, much in the same way as the knowledge of shell as shell, while contradicting the erroneous cognition of shell as silver, proves the existence of the shell and the silver as two different entities.3 The Vedantist in despair refers to indeterininate (nirvikalpaka) cognition, which cognizes bare existence, as the proof of the existence of Brahman which is unity, pure and simple. But the Jaina philosopher refuses to believe in the possibility of such undifferentiated experience. What we inmediately perceive on opening our eyes is specific existence determined by space, time, otherness and the like. We never perceive what is not determined by space and what is not other than the knowing self.4. Our perceptual experience thus is found incapable of proving the Absolute Brahman. On the contrary, it proves difference to be as integral to reality as identity. 1 bhedavabhasina ca pratyaksenadvaitasya viruddhatvat--SSP, p. 3. 2 tatranyad eva hi kriyavisesa-samvedanam svavasanottham, anyad eva ca karakavisesa-samvedanam pratyaksam, na punarekam eva, taddhetu-Vasana bh edabhava-prasamgat.--SSP, p. 3. 3 ...visayanyathatvasadhakasyaiva badhakatvopapatteh, suktau rajatajnanasya suktikajnanavat.-SSP, p. 3. 4 apratiniyata desasya drastur ananyasyadarsanat.--SSP, p. 4. For Private And Personal Use Only

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VEDANTIC MONISM 15 The Vedantist now seeks the aid of inference to prove the Absolute as pure consciousness. The unreality of an independent objective world is deduced from an analysis of even an ordinary empirical judgment. Take for instance the trite experience I see the pen'. What is the status of the pen ? The pen is felt as an object no doubt. But it is felt as the content of, that is, coincident with its cognition. Now, by the application of the principle "whatever is coincident with cognition is inside, i. e., identical with it' it follows that the pen, being coincident with its cognition, is inside, i. e., identical with the cognition. For instance, the character of cognitionhood, being coincident with the cognition, is identical with the latter, 1 All things can similarly be shown as coincident with cognition, and as such identical with it. There is thus nothing outside consciousness which alone exists. But the faina considers the argument suicidal. The Vedantist infers 'identity' from coincidence'. But how can the inference be valid unless both 'identity', the probandum, and coincidence', the probans, are admitted as two distinct facts existing in their own right? Nor can the Vedantist postulate absolute identity between the probans and the probandum. He seeks to deduce the identity of the content and cognition from the felt coincidence of the two. The fact that they are felt as two should have made the Vedantist pause before he drew the conclusion of their absolute identity. If experience be the determinant of the nature of things, it cannot be gainsaid that not only the probans and the probandum are felt as identical-cum-different, but also the conclusion, viz the integration of the content, should be regarded as a case of identity-in-difference. Even in the Buddhist philosopher's inference of momentariness of a word (sabda) and the like from their existence', the probans (viz existence) and the probandum (viz momentariness) are not felt as absolutely identical.2 The fact that one goes with the other necessarily is proof that they are not absolutely distinct and different. But the other fact that one is the probans and the other is the probandum, and as such is felt as distinct from the other should prove that the two are not absolutely identical. The infcrence of absolute identity of content and consciousness by the Vedantist on the ground of their invariable coincidence must therefore be rejected as ultra vires. The Jaina however agrees with the Vedantist when he asserts that the 1 yat pratibhasa-samanadhikaranam tat. pratibhasantah-pravistam yatha prati bhasa-svarupam.--SSP, 4. 2 sabdadau sattvanityatvayor api kathancit tadatmyat sarvatha tadatmyasi ddheh, tatsiddhau sadhyasadhanabhava-virodhat.-SSP. p. 5. For Private And Personal Use Only

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16 SATYASASANA-PARIKSA object cannot remain absolutely distinct and different from consciousness when it is cognized. The verbal proposition expressing the knowledge situation is of the form The pen is known'. The predicate 'knowiness' proves that the pen is not absolutely different from and so unconnected with knowledge. But the negation of absolute difference does not imply that the pen is absolutely made identical with knowledge. The proposition is entirely on a par with such factual propositions as "The cloth is white'. In both the propositions, the relation of subject and predicate is one of substance and attribute. The relation cannot be absolute identity as in that case it would be reducible to one of the terms, either the subject or the predicate. The relation is sui generis which may be called identity-in-difference for want of a better and more expressive name. But the Vedantist may ask : What about the judgment The cognition per se shines' (pratibhasa-svarupam pratibhasate), that is, The cognition per se is known by cognition'? Here the content of the cognition is its own self, and so the position that the relation of cognition and content is one of identity-cum-difference cannot hold in the present case. But the Jaina philosopher avers that the content is not the act of cognition as such but its specific character. Cognition has both specific and generic attributes as constitutive of its nature. For instance, cognition is existent and this shows that it has the attribute of existence in common with all other entities. The attribute of cognition-hood is an uncommon characteristic. In the said judgment the content is the specific character of cognition, and the specific character is not absolutely identical with the cognition. There can be no judgment or proposition possible if the terms are absolutely identical or absolutely different, e. g., gold is gold' and 'Himalaya is tlic Vindhya' are not logical propositions, 2 As regards the basic argument of the Vedantist employed to prove the identity of cognition and content, it can be upset by the following argument : "Whatever is coincident with cognition is somehow different from the cognition concerned, e. g., the nature of cognition itself. All the contents, internal and external, such as pleasure and the chair are coincident with cognitions. Therefore, they must be somehow different from the cognitions concerned.'3 1 na hi suklah pata ityadavapi sarvatha gunadravyayos tadatmye samanadhika ranyam asti.-SSP, p. 5. 2 'pratibhasa-svarupam pratibhasate' ityatrapi na pratibhasa-tatsvarupayor Iaksya-laksanabhutayoh sarvatha tadatmyam asti, pratibhasasya sadharanasadharana-dharmadhikaranasya svasvarupad asadharanadharmat kathancid bhedaprasiddheh, anyatha tatsamanadhikaranyayogat 'suvarnam suvarnam' iti yatha, sahya-vindhyavad va.-SSP, p. 5. 3 Cf. yat pratibhasa-samanadhikaranam tat pratibhasat kathancid arthantaram, yatha pratibhasa-svarupam; pratibhasasamanadhikaranam ca sukha-niladi sarvam iti sadhyaviparita-sadhanad hetor nadvaitasiddhih.--SSP, p. 5. For Private And Personal Use Only

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VEEANTIC MONISM With the collapse of inference as the proof of monism, the Vedantist in the last resort falls back upon revelation (Agama) in support of his position. But the question arises whether revelation is ontologically different from the Absolute or not. If it be absolutely different from the Absolute, this will prove the dualisin of revelation and Brahman at any rate. 1 If on the contrary it be absolutely identical with the Absolute Brahman which it seeks to establish, then the revelation will be as much an unproved fact as the monistic Absolute which is yet to be established. Certainly the means of proof and the object of proof cannot be absolutely identical as in that case the two will be on the same level so far as they are not established facts, 2 Moreover, the meaning of the proposition All that exists is the Absolute' (sarram vai khalvida:p brahma) is not unqualified monism. In it the subject is all existents' which are revealed to lis in knowledge and thus a known factor. The preclicate is unknown. In all judgments the subject is a known fact and the predicate must be unknown. If the predicate were equally known with the subject, it would not be judgment or a proposition. 3 So the very form of a proposition implies that the subject and the predicate cannot be identical. The Vedantist therefore cannot establish inonism even by appeal to authoritative revelation. It may be contended that the meaning of the predicate is self-identity which is realized by a subject in his own self and this self-identity is asserted of all that appears including self and not-self. The logical implication of the proposition therefore is the negation of the appearance of plurality as real. Thus interpreted the proposition is neither tautologous nor liable to signify dualism. The Jaina would observe that even if the interpretation be accepted as true, the implication of dualism is inescapable inasmuch as the duality of revelation and the world appearance respectively as the negator and the negated remains uncontradicted.4 If on the other hand revelation were to be regarded as the essence of the Absolute, that also would not prove their identity as essence and possessor of essence must be nunierically different. 1 Cf. athaginas tatsadhako'styeva 'sarvam vai khalvidam brahma' ityadyagamasya parabrahma-sadhakasya sadbhavad iti cet, tadapi svavadhaya krtyotth apanameva, advaita-tadagamayor dyaita-prasangat.--SSP. p. 5. 2 Cf. yadi punar agamopyadvayapuruga-svabhava eva, na tato vyatiriktah... tada brahmavat tadagamasyapyasiddhatvam syat.-SSP, p. 5. 3 sarvatha prasiddhasya vidhanayogat.-SSP, p. 5. 4 Cf. kvacid atmavyaktau prasiddhasyaikatmya-rupasya brahmatvasya sarvatm asvanatmabhimatesu ca vidhanad dvaita-prapancaropavyavacchedepi tadagamad vyavacchedya-vyavacchedaka-sadbhavasiddheh katham advaitasiddhih.--S$P, p. 6. For Private And Personal Use Only

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SATYASASANA-PARIKSA The Vedantist cannot also regard self-intuition as proof of the Absolute, because the proof must be different from the object of proof. Nor can the Absolute be taken as self-proved, for why not then plurality or voidity or the doctrine of universal illusion be accepted as the ultimate truth. 1 It has been argued by the Vedantist that our perceptual experiences are false because they are cognizant of difference, just as dream experience is. But this inference is vitiated by self-contradiction because the factors of inference such as the probans and the example must in any event be regarded as true. If they are true, their difference also is true. And if all these conditions of inference are false and thus cognition of difference be declared to be false, the inference will not prove the thesis, because no truc conclusion can follow from false premises.2 The Vedantist may contend that the conditions of inference are accepted as true by the opponent and hence they are valid so far as the opponent's refutation is concerned. But that would mean the recognition of the duality of acceptance, viz, one's own acceptance and the acceptance of the opponent (svaparabhyupagama-bheda-pratibhasa). And again if this duality also is assigned to another belief of the opponent, a second duality of acceptance would be required; and so on ad infinitum. And the result would be the establishment of duality.3 Nor can the Vedantist assert the selfevident pure consciousness as the contradictor of our normal cognition of plurality, because that would be a case of self-contradiction, being tantamount to the acceptance of the duality of the contradicted and the contradictor. More. over the Vadantist, being a monist, can accept the contradicted-contradictory relation only on the authority of his opponent. For him the relation is as unreal as anything other than the Absolute. It is thus found that there is no proof against duality which is cognized in normal experience. And this duality, being opposed to monism, refutes the latter. Furthermore, monism can be established only by the negation of dualism. 1 svatahsiddham brahmetyabhyupagame dvaitam api svatah sakalasadhanabha vepi kim na sidhyet, tattvopaplavamatram va nairatmyam Va.--SSP, p. 6. 2 syad akutam-vivadapannam pratyaksadi mithyaiva, bhedapratibhasatvat svapnapratyaksadivad iti; tad asat, prakytanumane paksa-hetu-dystanta-bhedapratibhasasyamithyatve tenaiva hetor vyabhicarat, tanmithyatve tasmad anumanat sadhyaprasiddheh.--SSP, p. 6. 3 parabhyupagamat paksadi-bheda-pratibhasasyamithyatvepi na dosa iti cet; na, svaparabhyupagama-bheda-pratibhasena vyabhicarat. tasyapi parabhyupagamantarad amithyatvad dosabhave sa eva tadbhedapratibhasena vyabhicara iti na kvacid vyavatisthet.SSP, p. 6, For Private And Personal Use Only

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VEDANTIC MONISM In fact, Sankara, the founder of the school of monistic Vedanta, has called his philosophy the doctrine of non-dualism. The expression 'non-dualism' can convey an intelligible meaning only if dualism be understood, Now 'dualism' is a whole (akhanda) expression and stands for a whole concept. It can be asserted as a universal proposition that the negation of a whole concept presupposes the reality of the concept in some other context.1 Of course, there are such expressions as 'a square-circle' which do not stand for anything real, and its negation by such a negative expression as a non-square-circle' cannot be thought to presuppose the reality of the negatum. But this does not invalidate the universal proposition: The negatum is always real'. The rule holds only in the case of whole words and whole concepts. A square-circle is only an attempt at combination of square and circle, and it becomes a fiction because the two concepts are mutually repellent. It is for this reason that the rule is propounded to hold good of whole concepts qua negata. Now monism qua negation of dualism is possible only if dualism be a false appearance. But dualism being a whole concept, its negation will necessarily presuppose the reality of the negatum (sc. dualism) in some context or other. 19 The Vedantist however is not convinced by such linguistic arguments. Even if dualism is regarded as a concept, its negation cannot be made the ground of its ontological reality. The negation of dualism does not in reality belong to the Absolute. The whole logical apparatus which is the creation of the professional logician is possessed of a provisional value. It is valid until the ultimate truth is realized. But what is the necessity of negation of dualism and what again is the reason for the adoption of the logical apparatus for the establishment of monistic position by the Vedantist? The Vedantist answers that the whole order of plurality is an unreal show which has deceived the dualist and the pluralist into the belief of its ultimate reality. When the Vedantist tries to convince the dualist of his error, he has to adopt the logical apparatus invented by the logicians of the realistic persuasion. The distinction of self and not-self is necessitated by avidya and is not to be mistaken as possessed of ultimate validity. So the charge of self-contradiction urged against the Vedantist is the outcome of misunderstanding. But what is the nature of avidya or nescience? Let us consider the nature and relation of nescience as expounded by Suresvara in the Brahadaranykavarttika. It is possible to conceive that the nescience, if it existed at all, For Private And Personal Use Only 1 Cf. advaitam na vina dvaitad ahetur iva hetuna; samjninah pratisedho na pratisedhyad rte kvacit.-AM, 27, quoted in SSP, p. 7. 2 Sambandhavarttika, 175-181, quoted in SSP, p. 8.

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SATYASASANA-PARIKSA can exist as the content of the Absolute or of the individual or as an independent entity. Now the first alternative is not conceivable. The conception of nescience in the Absolute which is of the nature of cognition and ex hypothesi omniscient involves self-contradiction. Nor can it be supposed to subsist in the individual, because the individual is not different from the Absolute and as such is free from all taint of nescience. How can nescience exist in the individual self which also is of the nature of pure cognition ? Nor is the third alternative a tenable hypothesis, because nescience admitted as an independent entity, like the Absolute, cannot be supposed to be annihilated by knowledge and so knowledge of the identity of the self and the Absolute, which is prescribed to be the condition of salvation, being the eliminator of nescience, will have no purpose to serve. Knowledge of identity is believed to lead to the perfect emancipation of the self, because it is assumed to be destructive of nescience which induced bondage. But if nescience be an independent entity like the Absolute and be coeval with the Absolute from beginningless time, it will be as eternal as the Absolute Self. And the bondage also will be an eternal fact. Suresvara answers that the nature of nescience cannot be determined by an organ of knowledge. Nescience is not capable of being determined by logic, yet it cannot be denied that it exists. The individual feels that he is ignorant of many things. He is as certain of his ignorance as he is of his own existence. The individual is directly aware that he is a conscious being. So consciousness and existence are inalienable characteristics of the individual self. From the authority of revelation as well as the evidence of logic, the self is known to be identical with the Absolute Brahman. And we have seen that nescience is not possible in the Absolute and the individual alike. Suresvara inaintains that this is not the correct approach for determining the relation of nescience. To deny the existence of nescience would be contradiction of a felt fact. So, however irrational and illogical the concept of nescience may appear to be, its actual existence has got to be admitted by all. It is true that the conception of nescience as an independent entity is an absurd hypothesis. We find it from our study of the Upanisads that nescience is totally destroyed by knowledge of the reality. This is also the finding of incontestable experience. Our ordinary errors such as the perception of shell for the silver are found to be annihilated when followed by correct knowledge of the reality. This would be impossible and also unaccountable if nescience were eternal verity. It must be admitted that there is no raison d'etre for error. It is possible only when the conditions of knowledge are given a false twist by something superadded to them. It is absolutely unintelligible why should there be a deviation from the normal standard. Certainly this deviation cannot be the normal law as this would make For Private And Personal Use Only

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VEDANTIC MONISM the em rgence of correct knowledge and cancellation of the false knowledge preceding it an impossibility. What holds good of nescience operating in the individual must be true of it in its cosinic aspects also. So nescience cannot be eternal verity like the Absolute. Nor can it be an independent entity as shown above. It is felt by us all that we are beset by limitations on all sides and we are not satisfied with our present condition. We always try to transcend it as an undesirable obsession. So nescience cannot have an independent existence outside consciousness. The Vedantist believes that consciousness, absolute and undifferenced, is the only reality and is the very stuff and cssence of all that exists and appears. The appearance of plurality according to the Vedantist is erroneous, and as such must have a reason of its own. This reason is found in nescience. And so the nescience is not only subjective but also objective because it is co-pervasive with consciousness in its entire range. Now the individual is not the seat of ignorance according to Suresvara for twofold reason. In the first place, the individual is nothing different from Absolute Consciousness in point of reality. And if the individual be regarded as ontologically different from the Absolute, which is not however the position of any scction of the monistic school, then also the individual cannot be regarded as the locus of nescience. The individualization of the self is itself the result of nescience and as such cannot be the determinant of the incidence of nescience which is its very presupposition. Nescience must have a local habitation of its own as the possibility of nescience as a floating entity would be absurd. It must then have pure consciousness as its locus and abode and from the evidence of our own experience we fiud that nescience is a felt fact. This shows that pure eternal consciousness cannot be opposed to nescience. On the contrary, it constitutes the only evidence of its being. Opposition is both a priori and empirical. The opposition of being and non-being is felt a priori. But other types of opposition are empirical and as such can be known only from experience. We have found that there is no opposition between pure consciousness and nescience. Pure consciousness means consciousness which is not determined by any objective reference. It is bereft of subject-object polarization. Pure consciousness thus means unpolarized consciousness. It is not relevant to our purpose to prove that unpolarized consciousness is possible though it is stoutly opposed by Ramanuja and also the realists of the Nyaya-Vaisesika school. The Samkhya-Yoga school and also the Jainas admit the possibility of pure consciousness at least in the final state of emancipation. Granted that there is no opposition between pure consciousness and nescience. But how to account for the opposition of nescience as error with For Private And Personal Use Only

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22 SATYASASANA-PARIKSA knowledge? It is felt beyond the shadow of a doubt that our erroneous perception of shell as the silver is cancelled and corrected by knowledge of the shell in its true character. Our knowledge of shell is attended with negative judgment 'It is not silver". This shows that there is opposition between knowledge and error which is nothing but a species of nescience. This has puzzled many a respectable philosopher and it has been seriously asserted that the Vedantist is guilty of self-contradiction. True pure consciousness is an eternal and transcendental entity. As regards nescience, it is also asserted by the Vedantist to be associated with the Absolute Consciousness which is pure and transcendental and undetermined by objective reference. There can be no difference in transcendental consciousness. But the difference of one consciousness from another is possible when it is made specific and particularized by objective reference, in other words, when it is possessed of a specific content and is called knowledge. Knowledge is consciousness in its essence, but it is different as a specific determination is from the genus. The opposition of error is with knowledge and not with pure transcendental consciousness which is rather the proof of it. Error is also a cognition with a distinct content and it is cancelled only by a cognition with an opposite content with reference to the same situation. It is the true cognition which cancels the false cognition. The truc cognition is here called knowledge, and the false cognition error. The opposition only holds between them. Acharya Shri Kailassagarsuri Gyanmandir It has been argued by the opponent of the monist that there can be no nescience in the Absolute because of the a priori opposition between consciousness and nescience. But the opposition is not a priori, and so the argument has no validity. The very fact that we are conscious of nescience shows that there is no opposition between them. But though a felt fact and uncaused entity existing concurrently with the Absolute, nescience is not regarded as an eternal verity like the Absolute Brahman, because it is liable to be concelled and corrected by the unerring realization of the nature of the self as identical with the Absolute. It has been shown that nescience is destroyed by knowledge from the example of common error and.its correction. The Vedantist deduces from the fact the conclusion that nescience is not a reality in the true sense of the term. A reality is not capable of death or destruction. Nescience being liable to extinction cannot be regarded as a co-ordinate reality. But though not a reality, its actual existence is a felt fact and so cannot be denied without self-contradiction. The denial of nescience as well as its assertion is possible only within the limitation of nescience, because they are all judgments and as such have a dualistic reference. Of course, there can be no real relation between the Absolute and nescience. The Absolute is unattached and unrelated to For Private And Personal Use Only

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VEDANTIC MONISM anything within and without. But whatever be the ontological or logical character of the relation of the nescience, its actuality cannot be disputed. Even an unreal relation is possible just as an unreal nescience is. A difficulty has been raised that the Absolute has been described as omniscient and certainly nescience is incompatible with omniscience. Anandagiri has anticipated this difficulty and given a solution. It is this. Omniscience does not mean empirical knowledge of all things, but the eternal perennial light of consciousness which makes all knowledge possible. So there is no logical repugnance in the unreal association of unreal nescience with it. By logical thought we can understand that this is not impossible, but the actual nature of it can be realized only by perfect knowledge. When nescience is destroyed by knowledge, it becomes identical with the Absolute. Nescience is a fact which refuses to be determined by logical thought. Nescience cannot be said to exist unless the Absolute qua transcendental consciousness is known. In other words, nescience cannot be felt without consciousness. But nescience also cannot be intuited as existent is the true nature of the Absolute as pure consciousness is realized. Moreover, who will be the knower of it-the person who suffers from nescience or who has emancipated himself from it? The determination of the nature of nescience is not possible for the person who is subject to its sway, because this will mean that he is not fettered by nescience. As regards the emancipated self, the logical distinctions of the subject, the object, and the act of knowledge have totally vanished for him for ever, and so such determination is not possible. An organ of knowledge is not competent to guage. unreality. It is only the real that can be determined by it. But nescience is ex hypothesi not a real because it does not stand the scrutiny of accredited cognitive organs. Nescience is called nescience because it is incapable of standing critical examination with success. In fact, the criterion of nescience is nothing but this incapacity for standing the trial by accepted instruinents of knowledge. 1 But the question may be asked Why are we enamoured of such an irrational concept ?' You have yourself admitted that it is not capable of being determined by the accredited organs of logic. Why don't you admit that the world is both different and non-different from the Absolute ? Both you and myself admit the Absolute and the World, and the relation between them is asserted by us to be identity-cum-difference. The merit of this theory lies in the 1 avidyaya avidyatva idam eva ca laksanam; managhatasahisnutvam asadharanain isyate. --Sambandhavarttika, 181, quoted in SSP, p. 8. For Private And Personal Use Only

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24 SATYASASANA-PARIKSA consideration that it does not entail repudiation of anyone of the felt factsthe world and its cause the Absolute. Why should you postulate an irrational and unreal principle as the cause of the world process? Acharya Shri Kailassagarsuri Gyanmandir The Vedantist answers that after all his theory is the simplest of all. Moreover, it makes the postulation of a large number of irrational entities uncalled for. Thus the opponent who believes in the reality of the world process has to admit that it is both different and non-different from the Absolute. In the second place, he has to posit that bondage, though it is real and so uncaused, is liable to cessation. In the third place, he has to posit that emancipation is the product of religious and moral activity and is yet eternal. The monist only affirms nescience as the sole and sufficient condition of all these results. And though it exists from eternity alongside of and together with the Absolute, yet there is no logical difficulty in the fact that it is liable to annihilation, because it is felt to be unreal and so its disappearance does not entail logical contradiction which would be inevitable if it were real. But it might be argued that simplicity is not by itself a recommendation for a theory. If a multiplicity of things is necessitated by logical thought we cannot reject it for the sake of economy alone. But the Vedantist agrees that simplicity or multiplicity without the sanction of valid cognition is not a compelling consideration in the determination of reality. But if the multiplicity of cate gories asserted by the opponent is found to be contradicted by accredited sources of knowledge, the postulation of it will be logically indefensible. Now the .believer in reality of the world has to assert that the relation between the world and its cause is identity and difference both-a conception which is repugnant to all sources of knowledge. Secondly, he admits that the worldly career is a reality bereft of beginning in time, and to say that it is annihilated by true knowledge is opposed to the universally accepted proposition that a real uncaused and undated is eternal. Thirdly, it asserts emancipation to be the product of moral activity and yet to be eternal. This is opposed by the universal proposi tion that whatever is caused to happen at a particular time cannot but be liable to extinction. These are the major contradictions in the theory of the opponent, and there may be many more, if minor details are to be taken into account. As regards the Vedantist's theory, it only postulates nescience and this is not also an unwarranted assumption since it is endorsed by experience and scriptural authority alike. 1 The Jaina frankly confesses his inability to appreciate the argument of the 1 Cf. tvatpakse bahu kalpyam syat sarvam manavirodhi ca; kalpyavidyaiva matpakse sa canubhava-samsraya. -Sambandhavarttika, 182, quoted in SSP, p. 9. For Private And Personal Use Only

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VEDANTIC MONISM Vedantist. In the first place, the postulation of nescience which the Vedantist himself admits to be incapable of any proof strikes him as an unphilosophical posi tion. It is extremely puzzling that a philosopher should subscribe to a position which is not amenable to test by any accredited organ of knowledge. Whatever may be the subject of dispute, call it truth or untruth, science or nescience, the matter can be finally decided by means of the accredited sources of knowledge available to us. The Jaina does not dispute the existence of nescience, but he insists that this is also a matter of proof. When the Vedantist asserts nescience as an actual existent, he is certainly aware of its existence. And this awareness must be true and valid. Otherwise, he will not be in a position to make the assertion. The Vedintist had to admit that nescience is a felt fact. But he chooses to call the awareness of nescience an alogical knowledge. The reason seems to be the opposition of nescience with knowledge which is also a felt fact. That we commit error is not open to dispute. That this error is corrected and cancelled by knowledge of the true character of reality such as of the shell as opposed to silver, is not also liable fo be disputed. But the cancellation of error, which consists in the proof that the predicate does not belong to the subject in the context in spite of its reality in another context, need not be construed as evidence of the unreality of error or of its content. That we make error is also capable of being established by a veridical knowledge. This is apparent from the consideration that the Vedantist also cannot deny that we misperceive shell as silver. This misperception is a fact which can be known by an unchallengeable cognition. And this cognition is possible if an organ of cognition operates upon the fact. But the Vedantist may urge Well, if error be an object of veridical cognition, it will be a real like true cognition. Not only this, it will also have to be admitted that the knowledge of error will be truc knowledge, and this will amount to the assertion that there is no difference between error and truth,' Acharya Shri Kailassagarsuri Gyanmandir 4 The Jaina does not regard these objections as real difficulties. In the first place, he admits that error is as much a fact and verity as truth. In the second place, he admits that the cognition of error is true cognition. In other words, the Jaina believes that error as a psychical event is a true occurrence, and its cognition is the cognition of a true fact. It has been observed by Akalanka 'A cognition is true in reference to a fact which is not contradicted by another cognition'.1 The Vedintist also endorses the factuality of error as a psychical fact, and he also admits that there is awareness of such error. But he refuses to give 25 I na ca pramananam avidyavisayatvam ayuktam, vidyavad avidyaya api kathancid vastutvat. tatha vidyatvaprasanga iti cet, na kincid anistam 'yatha yatravisamvadas tatha tatra pramanata' ityakalankadevair uktatvat. -SSP, p. 9. For Private And Personal Use Only

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28 SATYASASANA-PARIKSA this awareness the status of a true cognition, and he thinks the content of error, at least the predicative part of it, as neither real nor unreal, but something logically indeterminable. The reason he advances in support of his position is that it is set aside by a true cognition following upon it. Nobody denies that error is corrected by a subsequent valid experience. But that should not be interpreted as evidence of the unreality of the cognition or of the content. It may be false cognition but nonetheless it is a .cognition, and true so far as its occurrence is taken into consideration. It is regarded as error because the external object is not possessed of the predicate judged to belong to it in error. The contradiction only proves that the preclicate does not belong to the subject and nothing more. It has already been explained that the contradiction cannot mean that crror did not happen. Error is bound to be admitted as historical event, and to be true so far as it is a real happening. The Vedantist has affirmed that the awareness of error is effected by pure consciousness, and as such cannot be assigned any logical value. But this seems to be a distinction without difference. Granted that error is felt by pure consciousness. But why should this awareness be not valid ? If the awareness of error be invalid, there will be no possible means of asserting that it is a psychical occurrence. The question of validity or invalidity of a cognition is not capable of being decided by the intrinsic character of the cognition in question. The validity of a cogni. tion can be decided by external evidence, at least in the initial stage. A cognition is regarded as invalid only when it is found to be contradicted by a subsequent cognition showing that the predicate does not belong to the subject. The awareness of error, no matter whether pure or empirical, is not contradicted by any subsequent congnition. The subsequent cognition does not annul the historicity of error as a cognition. It only shows, as we have observed, that the predicate does not belong to the subject. Thus there does not seem to be any logical warrant for questioning the validity of awareness of error as a fact whether it be classed as empirical or metempirical. As regards the contention of Suresvara that nescience or error is not determinable by a valid cognition or an instrument of it, the Jaina does not think that it is based upon truth. It has been observed that a cognition is proved to be false when it is contradicted by a subsequent cognition having the same reference. The contradicting cognition is held to be true by all even including the Vedantist. This shows that error is proved by truth which is based upon a true objective datum. The Jaina accordingly thinks that the Vedantist's interpretation of error as an alogical fact is due to a hasty appraisal of the logical issue. Error as well as truth is always capable of being determined only with reference to reality. When the cognition is found to correspond to For Private And Personal Use Only

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'VEDANTIC MONISM the objective situation in all respects it is called truth. When, on the other hand, it fails to conform to reality in any respect it is called false. So nescience as error is always deterininable with reference to reality, and that again by means of an accredited organ of knowledge. As for the further contention of Sure vara that nescience is not possible for a person possessed of knowledge, it is observed that nescience is not possible in a person who is possessed of perfect knowledge and as such is omniscient. But there is no evidence to show that it is not possible for a man whose knowledge is limited. The assertion of Suresvara that knowledge is futile in respect of a person free from nescience is also not based upon truth. Freedom from nescience makes perfect knowledge possible, and this knowledge is not futile because everybody will admit that it is covetable for its own sake. So how can knowledge be futile for a person free from nescience. The assertion of Suresvara again that the determination of nescience in a person is possible only so long as he is under the hypnotic spell of nescience is entirely wide of the mark. The differentiation of nescience from truth is possible only when a person discovers the truth. Were a person completely under the spell of nescience, such differentiation would not be possible. The truth of the proposition asserted here is borne out by the evidence of dream. The dreaming man cannot distinguish between truth and error, because he is completely enmeshed in nescience in dream.1 So Suresvara's catagorical affirmation that determination of nescience is possible only under the sway of nescience is entirely opposed to fact. It might be contended that if nescience as error be a true cognition, then there will be no reason for its being contradicted by a subsequent cognition; but the fact that it is so contradicted shows that it is entirely false. But the Jaina asserts that there is no incompatibility in the situation. Error is regarded as a true cognition only in a sectional reference. It is true so far as its reference to the subject is concerned, and also so far as it is felt by the person, that is, with reference to its own being. When the deluded person thinks that he is ignorant or in error, he does not make a false assertion. This shows how a cognition though true so far as it goes and so far as its particular reference is concerned, can be contradicted by a subsequent experience and thus be false. in some particular reference. The dilemma raised by Suresvara that nescience is not intelligible whether the self is known or not known proceeds upon partial appraisal of truth. There is no incompatibi lity in the fact that a partially illumined person is subject to error and illumina For Private And Personal Use Only 27 1 na cavidyayam eva sthitva 'asyeyam avidye'ti prakalpyate, sarvasya vidyavasthayam evavidyetaravibhaga-viniscayat, svapnadyavidyadasayam tadabhavat.-SSP, p. 9.

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* 28 SATYASASANA-PARIKSA tion alternately or simultaneously.1 Nescience is impossible of realization only in the case of perfect knowledge and total ignorance. But the latter alternative is impossible because there is no self which is totally devoid of knowledge, which is the possible outcome of total ignorance. As regards the former alternative, the contention is only partially true. A man with perfect knowledge is not subject to nescience. But he realizes and transcends his nescience only with the dawn of such knowledge. Again, Suresvara has asserted that nescience is an irrational principle and the fact that it eludes all the epistemological resources is rather symptomatic of its true character. But the Jaina would pose a simple question "How do you know that nescience is not amenable to logical proof? Are you sure that it is so ? If so, what is the source of your conviction. If the Vedantist confesses that he has no resource which enables hiin to make such assertion, then he will be guilty of unabashed dogmatisin. If, on the other hand, the Vedantist is sure of the truth of his assertion, this will mean that nescience is not altogether incapable of logical determination. At any rate the deterinination of nescience as alogical principle must be based upon truth and consequently secured by an accredited organ of knowledge. Suresvara has claimed that the postulation of nescience as the prius of the world process makes Vedanta philosophy the simplest of all systems. It may be so. But this simplicity is more apparent than real. The plurality of entities with their infinite varieties is a felt fact. Nescience was posited over and above the absolutely unditierenced transcendent consciousness called the Absolute because it was felt that plurality, even as appearance, cannot be deduced from a simple unity. But if nescience be only another unitary principle, it also will not be competent to produce the appearance of plurality. For this it has been assumed that nescience possesses an infinite plurality of powers. Thus the claim of simplicity is based upon a quibble. It has however been claimed that nescience with its infinite resources and powers is an unreality and so the only reality is pure consciousness. But the assertion of unrcality of nescience is a puzzle which runs counter to the verdict of experience and logical thought. The Vedantist says that it is not real because it exhibits self-contradiction in every stage. The things of the world are subject to constant change and this means the extinction of the old order and energence of a new one. But if a thing is to be real in its independent capacity and right, it cannot be supposed that it should diminish or increase or cease to be or come into being. Origin 1 na catmani kathamcid aviditepyavidyeti nopapadyate, badha'virodhat. katham cid vijnatepi vavidyeti nitaram ghatate, viditatmana eva tadbadhakatvavinisciteh kathamcid badhitaya buddher mrsatvasiddheh.-SSP, p. 9. For Private And Personal Use Only

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- VEDANTIC MONISM 29 and destruction are unpredicable of a real. A real is real always and so must remain constant. The erroneous silver is unreal because it ceases to be when it is contradicted by knowledge of the shell. If a real were capable of origination and cessation like false silver, there would be no criterion possible for the distinction of real from unreal. It must therefore be admitted that constancy and continuity and consequently the absence of lapse from uniformity are the true characteristic of a real. But these tests are incapable of being applied to the objects of experience. The conclusion is inevitable that they cannot be real. The Jaina philosopher asks : What is the source of the knowledge of this peculiar nature of reality? The ultimate nature of things can be known by experience alone. Well, what is the ground for our belief that consciousness is existent and also is the proof of the existence of other things? The answer must be that it is felt to be so. Consciousness is its own guarantor and proof of its own reality. As regards unconscious matter, its existence is established by means of consciousness. It cannot be asked why consciousness should be self-evidenced and matter be dependent upon consciousness for the proof of its existence. The question is a question of fact, and not of reason. The nature of thing is inalienable and must be accepted to be what it is. Can anybody answer wliy fire should be hot and water cold, and not vice versa? No, because it is a question of fact. Similarly the nature of reality is to be deduced from the testimony of experience. The existence of things which are experienced is obvious and self-evident. If you call in question their credentials, the fact of existence and consciousness which are posited by the Vedantist to be the ultimate reality will not also be immune from such doubting interrogation. The result will be unrelieved scepticisin or universal negation. The Vedantist had the good sense and sanity not to acquiesce in this suicidal estimation. The Jaina would respectfully and earnestly ask the Vedantist to carry his determination of reality consistently to its natural conclusion. He accepts existence to be the ultimate truth solely on the testiinony of experience. But as experience, records change as the integral character of existence or rather of things felt to be existent, it beats one's understanding why change should be cleclared as unreal appearance. The Vedantist has contended that change involves lapse of being into non-being and this is a case of seli-contradiction. Reality must not be self-contradictory. But as change is fraught with contradiction, it is to be unceremoniously thrown overboard as an unreal and unjustifiable appearance. But the Jaina is a frank realist, and is candid in his confession of faith in the verdict of experience. The Vedantist thinks that there is pure being which is incompatible with pure nonbeing. But pure being is an abstraction, and we have no experience of it. So also is the case with pure non-being. What we find in cxperience, including For Private And Personal Use Only

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30 SATYASASANA-PARIKSA the principle of consciousness itself, is concrete being which is a unity of different entities. Thus we never come across a pure substance denuded of qualities and actions. A substance is always a unity with the multiplicity of attributes. Why should the Vedantist scent contradiction in it ? He should take the reality as a whole and the attempt to clip away a part of its character only bespeaks unwarranted zeal for abstract thinking. It is no doubt true that the diversity of reals encountered by experience exhibits existence as their universal trait. But the universality and continuity of this trait and the discontinuity of other traits are facts alike. The former should not be vested with truth and the latter disinissed as appearance. Similarly, one should not read contradiction in the combination of identity and difference when they are endorsed by uncontradicted experience. The Vedantist accepts the aspect of identity and rejects the aspect of difference, because he thinks that the nature of reality is absolutely simple. But this is only the outcome of his bias for a priori logical thought in preference to and contradiction of experience. We could accept this assessment of reality if the dictates of a priori logic were found to be confirmed even in a single instance of our experience. The Vedantist is too astute a thinker not to be aware of this weakness in his position. Accordingly he appeals to crean less experience. He asserts that pure existence is felt in this state. He also appeals to samadhi (ecstasy) in which the spiritual aspirant realizes the reality as a homogeneous simple unity bereft of intrinsic and extrinsic difference. But the state of samadhi is not attainable by all. If a gifted soul experiences it, that does not afford any help to men of limited knowledge who are enquirers after truth. So it has no philosophical value. As regards dreamless experience, it is not also beyond dispute. So the Vedantist has to rely upon the revealed texts of the Upanisads and upon pure logic. So far as the Upanisadic texts are concerned, the interpretation of the monist is not accepted as the last word. There are other interpretations also. It may not be out of place to remark that the Jaina scripturesi also have discussed these texts and have offered their own interpretation which is at variance with that of the ionist. As regards pure logic, the Jaina attitude towards it has been elucidated with as much clarity and precision as has been possible for us. The consequential objections of Suresvara regarding bondage and emancipation do not cause much difficulty to the faina. The Jaina believes that bondage is a real condition of the self, and though existing from the beginningless time as coeval with the individual yet it is liable to be transcended. Emancipation is nothing but the disentanglement 1 Cf. Visexavas yakabhasya, 1596-1603. For Private And Personal Use Only

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BUDDHIST IDEALISM 31 of the self from the karmic matter. The karmic matter is not destroyed but pulled out. The pure nature of self which is realized in emancipation is not a new creation in the absolute sense. It was always there. But the karmic matter served to obscure it. The Jaina believes in change because it is found to be the universal character of all reals and if it means transition from being to non-being in a sectional reference, the Jaina is not frightened by it. So the objection of Suresvara that emancipation, being a product of a process, will be liable to destruction does not cause any difficulty. The Vedantic solution that bondage and emancipation are both illusory cannot be regarded as the only satisfactory explanation, as it has been made abundantly clear that the denial of plurality, in defiance of experience, cannot escape from fall into the abyss of universal nihilism or scepticisin which Nagarjuna and his followers have shown to be the inevitable conclusion of pure logic. 3. The Buddhist Idealism The subjective idealism of the Yogacara Buddhist is to be distinguished from the Vedantic Monism. The Absolute Brahman of the Vedantist is eternal, (cognizable by all kinds of cognition), and one. But the vijnana (consciousness) of the Yogacara Buddhist is momentary, subjective or self-intuited (cognizable by self alone), and ninerically different in each consciousness-stream.1 Vidyananda here records the theories of knowledge propounded by the Sautrantika Buddhists, Yangas (Naiyayikas and Vaisesikas), Samkhyas and the Jainas. These theories are refuted by the subjectivist who thus proves that all definitions of the cognitum (vedya) and the cognizer (veda ka) are untenable. He proves the falsity of all instruments of cognition by the following argument : 'Whatever is of the forin of cognitum and cognizer is false, e. g., dreams and illusions ; our perceptions and the like are on a par with these latter, and hence false'.3 Our perceptions and all other organs of knowledge being false, there is no proof of the reality of external objects. The subjectivist however does not deny the individual units of consciousness which he admits as the source of appearance of our 1 CJ. Vidyananda's statement : samvidam ksanikatvena'nanya-vedyatvena nanasantanatvena ca nityatvena sarvavedyatvenai'katveneva parabrahmanah svasamveda nabhavat.--SSP, p. 12. The printed text in SSP is corrupt. See Aglasahasri, p. 241. 2 Vide SSP, p. 11: sautrantikaparikalpita-tajjanma-tadrupya-tadadhyavasayah... tatah kasyacid api grahya-grahaka-laksanasyayogat saryam grahya-grahakakara inanam bhrantam eva.-SSP, p. 11. See also Asiasahasri, p. 240. 3 yad grahya-grahakakaram tat sarvam bhrantam, yatha svapnendrajaladijna nam, tatha ca pratyaksadikam.-SSP, p. 11. For Private And Personal Use Only

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32 SATYASASANA-PARIKSA cognitions polarized as cognitum and cognizer.1 Pure consciousness alone is real. Even as paintings drawn on plane surface appear solid with depressions and elevations, so does the pure consciousness appear as subject and object to the deluded person under the influence of nescience. The idealist proves his thesis by the argument: The objects-chair and the like-are not different from their cognitions, because they are cognized by them, e. g., the cognition which is cognized by itself.' And he refutes the realist's position thus: "The chair and the like are not external material objects, because they are cognized, e. g., pleasure and the like which are internal and immaterial.'2 Acharya Shri Kailassagarsuri Gyanmandir The Jaina philosopher observes that the subjectivist establishes his position by means of inference, and refutes the validity of all instruments of knowledge in the same breath. This is nothing but blatant self-contradiction. Without the support of an organ of knowledge, the Buddhist cannot prove the falsity of the theories of rival philosophers who believe in extra-mental reality. Not only this, the subjectivist cannot prove the falsity of the differentiation of cognition into an act and content. He holds that our cognitions are momentary and self-intuited and that there are other epistemic subjects. Certainly all these facts cannot be proved by our intuitions. The service of inference as a valid instrument of knowledge must be requisitioned. 3 A. cognition may be felt by itself, but it is not felt as momentary, or as not cognized by another. Moreover, if the cognition has no veridical reference to a real extra-subjective fact, how can the subjectivist believe in the existence of other subjects? The denial of genuine extra-subjective reference must end in solipsism. If the entire logical apparatus including the difference of probans and probandum and the necessary relation between them be a false creation of nescience, then the subjectivist cannot prove anything including his own position. The subjectivist seeks to establish the identity of content with cognitions on the ground of the two being felt together.4 But this very assertion proves that he believes in the duality of cognition and content. Is this not a case of self-contradiction like the vocal statement of a person: 'I am an observer of the vow of silence' ?5 It has how 1 samvittir eva khandasah pratibhasamana sakala-vedya-vedaka-vyavaharaya kalpyate.-SSP, p. 11. 2 Cf. niladih samvedanad avyatiriktas tadvedyatvat, tatsvarupavat; na jado niladih pratibhasamanatvat, sukhadivat.-SSP, p. 14. 3 yogacarena vijnananam ksanikatvam ananyavedyatvam nanasantanatvam anumanenaiva vyavasthapaniyam.-SSP, p. 12. 4 Cf. nila-tajjnanayor abhedah sahopalambha-niyamat.-SSP, p. 13. 5...sada mauna-vratiko'ham ityabhilapavat sva-vacanavirodhasyaiva svikaranat.-Astasahasri, p. 242. For Private And Personal Use Only

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BUDDHIST IDEALISM 33 ever been argued in defence by the subjectivist that this line of attack on the part of the opponent is neither fair nor consistent. How can the charge of a fallacy or a self-contradiction be advanced against the subjectivist when the opponent knows that the former does not believe in the reality of anything other than consciousness? The use of logic will become superfluous after the ultimate truth viz, the reality of consciousness alone is realized. Dignaga and his followers in spite of their ultimate conviction of the truth of pure consciousness alone have elaborated logical weapons and this is not inconsistent with their philosophical convictions. They have frankly avowed that logic has its place and utility only on this side of realization of the ultimate truth and is necessary to combat the prevailing misconceptions of philosophers. So the charge of self-contradiction or inconsistency is nothing better than argumentum ad hominem. The Jaina philosopher observes that his charges could be ineffective if the Buddhist idealist succeeded in proving that his conclusion was established by an unimpeachable logical ground. Dharmakirti asserts that the identity' of cognition and content follows from the 'necessity of their being known together (sahopalainbha-niyamat). But what is the meaning of the expression the necessity of being known together' and of the term "identity'? The former may possibly be interpreted as the 'absence of separate cognition and identity' may be understood to mean 'absence of numerical difference'. In other words, the 'negation of separate cognition' may be made the ground for the inference of "negation of numerical difference'. But this is not possible because there can be no necessary relation between two negations. As regards such negative inferences as of the absence of sinoke' from the 'absence of fire', or the 'absence of triangle' from the 'absence of figure', they are legitimate only because they derive their cogency from the necessary concomitance between their positive counter-terms. Thus there is necessary concomitance between effect and cause, and so the negation of cause leads to the inference of the negation of effect. Likewise, there is necessary concomitance between 'figure' which is the genus and triangle which is the species. And so the negation of the former entails the negation of the latter. There is no independent relation possible between two negations. The Buddhist argument could be effective if the positive concomitance between 'separate cognition' and 'numerical difference' were possible. To be explicit, the Buddhist is the last person to assert that a separate cognition of the content from that of the cognition concerned is possible by means of which the numerical difference of the cognition and content can be established; for the admission of the possibility of the content, separate and numerically different from that of the cognition, will knock out the Buddhist position of identity of cognition and content. The Buddhist therefore is preclu For Private And Personal Use Only

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34 SATYASASANA-PARIKSA ded from asserting a logically necessary relation between their corresponding negations as negations have no independent logical relation apart from that of their opposite positives. The result will not be different even if either of the terms be given a positive interpretation. Thus if the probandum be asserted to be positive identity, it cannot be proved from negative probans, because there can be no relation between a positive and a negative term. Causality and identity of essence are recognized to be the two types of necessary relation. But these two relations are found to obtain between positive entities and not non-entities, nor between an entity and a non-entity. The same difficulty will stand in the way if the probans is supposed to stand for a positive fact. But let us see if the Buddhist can establish his position by making the probans and probandum both positive. Thus it may be interpreted that the 'necessity of being known together' means 'identity of the cognition' and the probandum is 'identity of the two'. But this interpretation would make the inference a case of tautology because the probans will not be different from the probandum. What the Buddhist seeks to establish by this argument is that the content and the cognition are not different but identical. So 'identical cognition' is found to be the probandum and the probans is also nothing but 'identical cognition'. But the Buddhist may argue that the truth of the identity of cognition is established by means of abolition of the difference between content and the cognition, because an identical cognition is incompatible with the numerical difference of contents. Thus in every cognition the content is cognized together with the cognition. And the cognition is as much a content of itself as the content is supposed to be. This necessary compresence of the contents in the same cognition is not intelligible without identity. The felt difference must then be an illusion. The Jaina avers that the necessity of compresence of two or more contents in one cognition proves neither the identity of the contents inter se nor the identity of the contents with the cognition. Thus a substance and its qualities are always perceived together, but this identity of perception does not annul the difference of the contents, nor the difference of the cognition from them. Nor is it our conviction that when many things such as the chair and the table and the other furniture in a room are perceived together, their mutual differences are abolished. But if this association be regarded as accidental, the example of substance and quality will rebut all doubt of falsity of inference. The subjectivist himself admits that the omniscient Buddha cognizes all the different consciousness-centres (which appear as so many subjects). But he does not conclude that all the different subjective centres are really identical with the Buddha, Moreover, we do not find any logical absurdity in the supposition that things may be perceived together and yet be different from one another. Thus, for For Private And Personal Use Only

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CARVAKA MATERIALISM 35 instance, when any subject is seen, it is seen together with light. But nobody will conclude from this that light and the jar or the pen are identical. It is quite possible to argue that the relation between cognition and its content is one of illuminer and illumined. And that they are felt together is due to the fact that without the cognition of the one the other cannot be cognized. In other words, the relation may be one of means and end, condition and conditional. The arguinent of the Buddhist is the prototype of the argument of the Vedantist which we have considered before. The Vedantist has argued from the coincidence of the content and cognition to their necessary identity and integration. The Jain explained this by asserting the relation to be one of identity-in-difference. The same conclusion will follow from the Buddhist argument of necessary compresence. 4. The Carvaka Materialism The Carvaka philosopher denounces soul and the possibility of omniscience. The scriptures that exist contradict each other and thereby prove their own falsity. The so-called jiva or atman ( soul) is nothing but a temporary product of material elements. It was not before birth, nor will it continue to exist after death. There is no life hereafter. The Jaina philosopher observes that the materialist's denial of soul as an independent principle of consciousness goes against the law of causality. The nature of consciousness is radically different from matter and so it cannot be the product of material elements. The effect must be essentially homogeneous with the cause and reducible to the latter in turn. The law of causality demands that the cause and its effect must be mutually reducible.1 Consciousness is not reducible to matter and hence cannot be a material product. Moreover, the existence of soul is proved by self-intuition (svasamvedana). We feel pleasure and pain, joy and sorrow, which presuppose a conscious substance as their substra. tum. The materialist cannot deny self-intuition. He must accept cognition as self-cognized in order to cognize the object. It cannot be admitted that the cognition is cognized by another cognition, because the second cognition would require a third, the third a fourth, and so on ad infitum, leaving the object uncognized for ever. Nor can the materialist regard the cognition as cognized 1 Vidyananda cites examples of such reducibility in the following passage : na ca tegam parasparam upadanopadeya-bhava-darsanam asiddham, Prthivyatmaka candrakanta-suryakanta-kastha-visesebhyo jalanalayor utpatteh.--SSP, p. 16. 2 sukha-duhkha-harsa-visadadyaneka-parinamatmakasyatmatattvasya svasamve dana-pratyaksena nirbadham anubhavat.--SSP. p. 16. For Private And Personal Use Only

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36 SATYASASANA-PARIKSA by inference, because he does not accept the validity of inference. He is therefore compelled to admit self-intuition, and consequently the existence of the self or soul as the substratum of that intuition Being radically different in nature from the material products, the soul must be eternal unlike the latter.1 The negation (pratisedha) of soul entails the reality of it, because in all genuine negations, the negatum must be a positive fact. Even the negation of square-circle presupposes separate reality of square and circle elsewhere. The figurative usages ( gaunakalpana ) like 'his pictures lack soul' also argue the existence of soul. All simple words ( suddha-pada ) signify positive reals. The word 'soul' is a simple word and so must stand for a positive fact. There is also consensus of opinion among eminent men ( aneka-visista-jana-sammati ) and the testimony of the omniscient souls ( jina ) in favour of the existence of soul, which has been cstablished by unimpeachable arguments of logic too. 2 The material elements are known as external objects while consciousness is felt as internal. This argues their absolutely different nature. Moreover, it is a common experience that a new-born babe has desire to suck the breast of his mother. This desire would be unexplainable in the absence of his recognition of the breast as milk-secreting organ. The recognition again presupposes memory and memory is based on past experience in a previous life. There are also instances of ghosts appearing and telling their story and gifted persons remembering their past lives. 3 The obvious disparity and variation in the mental and moral faculties of different individuals must have a cause, and this cause is asserted to be merits and demerits earned in previous lives. And this is the Moral Law which is the proof of life herebefore and hereafter. As regards the possibility of an omniscient soul, the Jaina asserts that the materialist cannot adduce any proof against such possibility. The material." ist accepts perception alone as the valid instrument of knowledge. And perception, being capable of cognizing positive 'objects alone, cannot cognize the absence of omniscience. Even if perception is admitted as capable of cognizing the absence, the materialist should clarify whether it is capable of 1 vivadapannam caitanyam anadyanantam prithivyadi-samudaya-sarirendriya vigayebhyo 'tyanta-vailaksanyasya 'nyathanupapatteh.--SSP, p. 17. 2 pratisedha.gauna kalpana-suddhapada-neka sammati-jinoktaih; nirbadha-laksanarthair lingair api bhavyate bhavah. --Quoted in SSP, p. 17. 3 tadaharja-stanehato rakso-drster bhavasmsteh; bhutanvayanat siddhah praktijnah sanatanah.--Quoted in SSP, p. 18. For Private And Personal Use Only

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SAUTRANTIKA FLUXISM cognizing the absence of omniscience in a particular soul at a particular moment, or in all souls at all times. The first alternative will not refute our position, while the second would prove the omniscience of the materialist himself, and land him in self-contradiction.1 37 5. The Sautrantika Fluxism The Sautrantika Buddhist is a realist in the sense that he believes in thereality of the material atoms and the psychical factors like feeling, cognitions (determinate and indeterminate), names and concepts (samjna) and predispositions (samskara). These reals are discrete and momenatry. They form conglomerates, but do not give up their discreteness in any way. They last only a moment giving rise to their facsimile in the next moment. The first moment is regarded as the material cause (upadana) and the second the effect (upadeya ). The combined stream of these reals gives rise to the false notion of a permanent self, which is due to the absence of gap (avyavadhana) between the effect and the cause, extreme rapidity of production (laghutpatti) of the former from the latter, and their close similarity (sidrsya). The recognition of identity between the effect and the cause also does not prove permanence. It is an illusion which is on a par with the illusion of the identity of ever growing nails, hairs and the like. Liberation (moksa) for these Buddhists consists in the disruption of the consciousness-stream by making it unproductive. The practice of detachment and contemplation helps one to get rid of nescience (avidya) and clinging ( trsna) and finally suck dry the productivity of the consciousness-stream. The aspirant to liberation should cultivate the four noble truths, viz, that existence is nothing but suffering (duhkha), that avidya is the main source (samudaya) of suffering, that cessation (nirodha ) of suffering is possible, and that there is a way (marga) to the cessation of suffering. Vidyananda also mentions the eight constituents of the way to the cessation of suffering.2 But these do not appear to be faithful to the Buddhist enunciation. Liberation is likened to the extinction of the light of the lamp on the exhaustion of oil and wick. The Jaina philosopher considers this Buddhist view of things to be opposed For Private And Personal Use Only 1 kim ca sarvajnatvabhavah pratyaksena kvacit kadacit kasyacid vyavasthapyate, sarvatra sarvada sarvasya va tatradyapakse parasyestapadanam; dvitiyapakse sarvatra sarvada sarvasya sarvajnatvabhavam pratyaksatah samvidan svayam sarvajnah syat. tatha sati vyahatam etat sarvajnabhavavacanam carvakasya. SSP. p. 19. 2 SSP, p 21. Also see Astasati on AM 52, which appears to be the original source of the statement.

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38 SATYASASANA-PARIKSA to experience and logic. The objects that we perceive are massive, permanent, and composite. We never perceive the atmic, momentary and simple objects. 1 The Buddhist philosopher cannot distniss this perception as illusory unless he succeeds in pointing out a perception which cognizes the momentary simple atom. Dharmakirti has defined perception as 'cognition which is free froin conceptual constructions and non-erroneous' (pratyaksam kalpanapodham abhrantam). If all our perceptions are dismissed as illusory, the definition would have no scope. We do never perceive the atoms and so these also cannot be regarded as the object of such perceptions. The indeterminate perception also is not capable of cognizing the atoms. Moreover, it is devoid of the certitude which is an essential condition of the cognition being valid and non-discrepant ( avisamvadaka ). Even as a person ignorant of the nature of poison fails to determine the poison as poison by perception, so an indeterminate perception is ipso facto not capable of determining the nature of the object. Nor can the indeterminate perception determine its object by means of a deterininate cognition produced in the next moment, because the determinate cognition would require the production of another determinate cognition the its own determination, and so on ad infinitum. Moreover, it is impossible that an indeterminate perception should produce a deterininale cognition in the next moment. An ass cannot produce a horse. It a perception free from conceptual constructions could produce a determinate cognition which is conceptual, why should not the atomic real (svalaksana) itself be admitted as capable of generating the deterininate cognition directly without the intervention of the indeterminate perception. The Buddhist cannot set down the conceptual constructions to the activity of predispositions and perversities influencing the indeterminate perception in the production of the determinate cognition in the next moment. These predispositions and perversities will ever remain active and make the indeterininate perception itself vitiated and contaminated and incapable of cognizing the true nature of the object. . The indeterminate perception thus is found incapable of establishing the reality of atoms. And the determinate cognition, being conceptual in character, is unfit to perform the function. Inference, being based on perception, is also incompetent to do the duty. The Buddhist might contend that composite wholes are not real. The 1 1 na hi pratyakse suksma-ksanika-sadharana-rupah paramanavah pratibhasante, sthula-sthira-sadharanakaratmanam eva ghatadinam . pratibhasanat. -SSP, p. 21. 2 ablizlapasunyad . apyadhyaksad vyavasaya-kalpanayam svalaksanam kim nadhyavasayam janayet svayam abhilapasunyam api.-SSP. p. 22. For Private And Personal Use Only

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SAUTRANTIKA FLUXISM 39 parts constitute the whole. But what is the relation between the whole and the part? The whole cannot reside in the parts individually or jointly. The postulation of a pecular relation called samava ya in the inherence is also not helpful, because samava ya in the ultimate analysis is nothing but another name of what we call 'residence'. The cancept of a composite whole is thus an absurd notion. The Jaina philosopher postulates the relation of identity-in-difference between the whole and its parts, which is exactly similar to the relation obtaining between a cognition and its two constituents, viz, the cognizing agent and the congnized content. The cognition, the cognizer and the content are three distinct facts inseparably rolled into one. They are identical as well as different. The relation is sui generis and for want of a better name may be called identity-in-difference. The whole is as much a real unity as each of its parts. There is nothing repugnant in admitting the atoms as combining together to make one unit which is amenable to perception, And such unity must be admitted as real. Otherwise, there being no unity available at any stage, the unity of atom would also remain unestablished. The question of the reality of universals is also raised by Vidyananda in this context. The Jaina philosopher identifies the universal with similarity or resemblance. Similarity must be admitted as real. Otherwise there could be no occasion for the erroneous cognition of shell as silver. There is similarity between shell and silver, which is responsible for the occurrence of erroneous cognition in the presence of the other relevant conditions of error. The faina philosopher does not admit the category of eternal and ubiquitous universals of the Nyaya-Vaisesika philosopher, for he does not believe in any valid experience of such category. This similarity is called horizontal universal (tiryak-samanya) in fain philosopby. There is another called vertical universal (urdhvata-samanya) which relates to the identity of a substance through time.4 A substance changes but does not cease to be. It is permanent and also one. This perinanence and unity is called vertical universal. The Jaina philosopher does not find any difficulty in admitting the same self running through different modes and preserving its identity. He likens this vertical identity to the unity of a cogni 1 yathaiva hi jnanasya vedya-vedakakarabhyam tadatmyam agakyavivecanatvat, ......tatha avayavyader apyavayavadibhyas tadatmyam asakyavivecanatvad eva.-SSP, p. 24. 2 na ca sadharmyad aparam samanyam asti, tasya nitya-vyapi-svabhavasya kvacid apyaprativedanat.-SSP, p. 26. 3 sadrsaparinamas tiryak khanda-mundadigu gotvavat.-PKM, IV. 5 (p. 467). 4 parapara-vivartavyapi dravyam urdhvata, mrdiva sthasadisu. --PKM, IV. 6 (p. 488). For Private And Personal Use Only

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40 SATYASASANA-PARIKSA tion which has a variety of colours and forms, spread in space, as its content. Even as a single cognition can cognize a number of forms and colours in one sweep and be one unitary fact, so does a substance remain one while passing through different modes in succession.1 Moreover, if causal efficiency is the criterion of reality, the real should be admitted as permanent and transitory both. The momentary is not capable of exercising causal efficiency either in succession or in nonsuccession and as such cannot be real.2 The same is the case with an absolutely permanent entity. The Jaina accepts causal efficiency as the criterion of reality, which, according to him, presupposes that the real should be both permanent and transitory. The Buddhist has denied a permanent self underlying the course of psychical events which happen in different times. What exists and is possible is only the present momentary unit. The past is defunct, and the present is lost after its turn. This makes the continuity of personal life impossible, and consequently the continuity of present life into the future and the necessity of the law of karman that the performer of good or bad act will have to bear the consequence become impossible of explanation. The Buddhist has abolished the permanent soul and replaced it by a series supposed to be governed by the law of causality. The past produces the present and the present produces the future, and in the production the cause communicates its ethico-religious bias into the effect. This seerns to be a solvent of the difficulties involved in the breach of continuity. But is causation possible in the absence of a real link between the past and the present ? The previous consciousness-unit is dead and defunct when succeeding unit happens. But how can a defunct and non-existent fact be the cause of anything? Nobody can think that the present occurrence is due to an event which has occurred in the remote past. The reason for this is that the past is not in existence to influence the present event. It might be contended that the immediately precedent event can be the cause of the immediately succeeding one. But how can the effect come into existence in the absence of the cause and yet be due to it? In the Buddhist theory the cause ceases to be when the effect comes into being. How can there be any relation between what is existent and what is not existent ? There can be no distinction between the immediate precedent and the remote precedent when both are equally non-existent at the time of the production of the effect. The determinant of causality is the concomitance in presence and absence of 1 Cf. syadvadi-sammatah sthirakarah paramartha eva, citrajnanasyaikasya yugapad aneka kara-vyapitvavat kramenapyekasyatmader anekakara.vyapitva siddheh-SSP, p. 26. 2 purvottara-kgananam sarvatha niranvayatve arthakriya-virodhat.-SSP, p. 26. For Private And Personal Use Only

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SAUTRANTIKA FLUXISM the effect with the cause. But in the Buddhist theory the effect does not happen when the cause is in existence, and it happens only when the supposed cause is non-existent. How can there be concomitance ? How can again the Buddhist explain that the effect should happen in immediately succeeding moment and not in remote future or past when the cause has no existence at the time of the effect's occurrence ? There can be no difference, as we have said, between a remote past and an immediate past, because the absence of the cause is uniform in both cases. The question comes to be How can the non-existent be the cause of the existent ?" One might equally affirm that an eternally existent might produce an occasional effect. If it is urged that there is no concomitance between an eternally existent fact and an occasional event, because the existence of the effect is not concomitant with that of the cause, and the cause is present when the effect ceases to be. But this is also the case with the Buddhist when he affirms that the effect comes into being during the absence of the cause at a particular time and place, but not during the whole period of its absence in the uncounted past and in unending future. And this amounts to the denial of the law of causality which was the cornerstone of the Buddha's religious and philosophical edifice. Not only this, the self-contradiction obtrudes itself most unabashedly when the Buddhist Auxist makes causal efficiency the criterion of reality and ends in the conclusion that the effect is independent of the cause, which is deducible from the proposition that the eliect comes into being when the cause is absent. Thus causality is as inexplicable in the theory of flux as it is in the theory of eternally unchanging cause. There is another serious difficulty in the doctrine of flux. It is a matter of universal experience that the continuous identity of the self as well as of objects is felt by all. This felt identity is asserted to be illusion by the fluxist. But what is the basis of this illusion ? Illusion presupposes a previous cognition of the object. A man who has never experienced silver cannot mistake the shell for silver. Identity is inseparable from continuity. But as there is not real continuity anywhere according to the Buddhist, how can there be such illusion of identity possible? The supposed continuity is said to be formed by discrete moments which come into being and pass out of existence. So there is no real continuity anywhere. It is affirmed by the Buddhist himself that the discrete moments when not felt as distinct create the illusion of identity. We have shown that this illusion is impossible. But even admitting for the sake of argument that such an illusion may be possible, the question arises "How can one continuum be distinguished from another continuum ?' Now it is a felt fact that the chair is different from the table. It is not the For Private And Personal Use Only

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SATYASASANA-PARIKSA discrete momentary chair that is different from the table. But we feel that the table which appears to continue is different from the chair-continuum. There is no difference between the chair and the table so far as the appearance of continuun due to the non-cognition of the difference of the units is concerned. A question arises How can one continuum be felt as distinct from another continuum ? Each member of chair-series is distinct from its other members in the same way as the members of the table-series are from those of the chairseries. Yet the chair-series is felt as distinct from the table-series. What is the reason of this? If the unbroken continuity of the emergence of the tablemoments be the reason of its distinction from the chair, the same unbroken continuity is found in all the series. It is difficult to understand, firstly, how absolutely distinct entities give rise to the appearance of identity; secondly, how one series can be distinguished from another series when the same absolute difference is found to obtain between them as is found between the members of a particular series. . If similarity be held to be an additional reason for this appearance of identity and continuity, then why should not the two table-series, closely similar, be not felt as identical ? There is similarity and also unbroken succession between the different units. You may say that one table is felt as distinct from another table and so their is no confusion between them. But the appeal to perception is useless because what is perceived is always the moment and not the series which is an unreal intellectual construction. So again the appeal to recognition cannot be of help, because in the Buddhist theory of flux nothing continues, and there is no identity between the past and the present, which is to be known by recognition. What is felt is always the moment, absolutely distinct and discrete from another moment. So no question of identity of one moment with another moment arises. In fact a plurality of units without a binding nexus can never account for the unity felt in an entity. If an abiding unity is posited to connect and combine the different units, then recognition and also causality can be explained. This is the position of the faina philosopher who asserts that a reality is a permanent unity which runs through the changing moments that appear in it. The criterion of reality is thus continuity and change, that is to say, the Aux and influx of states, 6 The Samkhya Evolutionism The Samkhya philosophy admits dualism of prakrti and purusa. Prakrti is the material cause of the universe, and purusa is the immutable and unchanging principle of consciousness. Prakrti is one but purusas are infinite in number. Both are ubiquitous. The praksti evolves in a definite order and the evolutes are twenty-three in number. The evolution starts with the unbalancing of the equilib. For Private And Personal Use Only

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SIMKHYA EVOLUTIONISM 43 rium of the three constituents of prakiti, viz, sattva (principle of buoyancy and illumination), rajas (energy) and tainas (inertia). "The first evolute is rahat or buddhi (intellection) which is followed by ahamkara (ego or selfhood) as the second. From the ahamkara are evolved the following sixteen--the five tanmatras (fine elements), the five organs of cognition, the five organs of action and the mind. From the five fine elements again the five gross elements arise. These twentythree evolutes together with praksti and the purusa make up twenty-five principles. If the class of emancipated purusas is added, the number comes to twenty-six. And Mahesvara is the twenty-seventh according to the Samkhya school which accepts God. Liberation, according to this school, consists in the reinstaternent of the purusa in its own nature, which is attained by means of the discriminative knowledge of purusa and prakrti. It is likened to the state of dreamless sleep. The Jaina philosopher has raised objections against the Samkhya concept of prakrti and its evolution. Prakrti is eternal, ubiquitous and partless. Being partless, it should exist in its entirety everywhere and that would mean the existence of everything everywhere. But this is opposed to experience. We perceive different objects in different places and times, and not everything everywhere at all times. 1 But the opponent might contend that though it is admitted that everything exists everywhere, it is the presence or absence of manifestation I, which determines the perceptibility or otherwise of the object. But then what is this manifestation ? If it stands for the cognition of the previously uncognized object, you have to state whether the manifestation is eternal or occasional. li manifestation is occasional, it must be admitted to be freshly produced. And consequently what is the harin if the objects are also admitted as freshly produced. If, on the other hand, the manifestation is eternal, the original contingency of the perception of everything everywhere would revive. Moreover, what is the relation between the prakrti and its evolutes ? Are the evolutes the products of the prakrti or only the transformations of it? If the evolutes are the products, they must be either pre-existent or pre-non-existent. But the production of pre-existent products is futile, and the production of the pre-non-existent products is impossible according to the Sanikhya philosopher. An absolutely non-existent object cannot be produced. If, on the other hand, the evolutes are considered to be the transformations of the prakrti, they are 1 na hi pratyaksena sarvam sarvatra drsyate. -SSP, p. 31. For Private And Personal Use Only

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SATYASASANA-PARIKSA either absolutely different from the latter or absolutely identical with it. In the latter case, the successive production of the evolutes would be impossible, because there is no corresponding succession in the praksti. And in the former case, it would be illogical to regard them as evolved from the praksti, there being absolute cleavage between the two. Now if the Samkhya philosopher admits the transformation to be neither different nor identical, and asserts that the prakrti transforms itself as mahat and the like, much like the straight or circular shapes assumed by a reptile, he would be abandoning his doctrine of absolutely eternal praksti.1 This would be tantamount to the admission of the doctrine of non-absolutism sponsored by the faina philosopher. . The Samkhya doctrine of unchanging purlisa also does not commend itself to the Jaina. The purusa should be conceived as permanent-cum-changing. We have already discussed the point in connection with our exposition of the doctrine of fluxisin. 7. The Vaiscsika Categories and Theism The Vaisesika school postulates six categories, viz, dravya ( substance ), guna ( quality ), karman ( activity ), samanya ( universal ), visesa (particularity) and samavaya ( inherence ), and asserts that the discriminative comprehension of these categories of truth is the condition of liberation. The soul has the nine specific qualities of buddhi ( knowledge ), sukha ( pleasure ), duhkha (pain), iccha ( desire ), dvesa (aversion ), prayatna (effort ), dharma ( merit ), adharma (demerit ) and samskara ( predispositions). On the absolute dissociation of these. qualities, the soul attains liberation and regains its natural state of freedom from contamination with these specific qualities. The school believes in the plurality of souls which are ubiquitous. The Jaina philosopher observes that the Vaisesika postulation of absolute difference between the parts ( avayava ) and the whole ( avayavin ), qualities and their substratum, action and the active, universal and the individual, is opposed to experience. We do not perceive the two terms as absolutely different from one another, though of course distinction is not denied. They must be admitted 1 atha na bhinno napyabhinnah parinamah kevalam mahadadirupena pradhanam parinamati dandakundaladyakaraih sarpavad iti cet, tadetat svestanityaikantabadhakam-SSP, p. 32: For Private And Personal Use Only

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VAISESIKA CATEGORIES AND THEISM 45 as somehow identical and different both. The postulation of the relation of samavava between the two would not solve the problem. It would rather add another category equally unamenable to perception. Moreover, the relation of samavaya is accepted as eternal, ubiquitous and unitary, whereas the terms related by it are transitory and limited in extension, and different in different contexts. Again, the samavaya itself would require another samavaya to relate itself with the terins, and this would lead to infinite regress leaving the terins unrelated. Nor would the quality of conjunction ( sam yoga ) serve the purpose. Conjunction, being admitted as quality by the Vaisesika, can reside exclusively in a substance, and not in samavaya which is not a substance. The substantive-adjective relation is also not helpful. Such relation is possible only when the terins are already related by another relation. For instance, the stick can function as an adjective if the relation of conjunction between the person and the stick held by him is known beforehand. The Vaisesika might contend that the samavaya relates itself to the term by itself independently of any other relation. Samavaya is itself a relation and therefore does not need another relation for its relation with the term. But the contention is not tenable. Even as the conjunction (samyoga) and such other qualities require a relation for their residence in the substance, so the samavaya must also be admitted to be in need of another relation for its residence in the terins. It cannot be accepted as self-related. The Vaisesika might argue: <Page #48
46 SATYASASANA-PARIKSA must be admitted in order to make their relation understandable. Otherwise atoms would never combine and our perception of unity by the side of difference would remain unaccounted for. Another iinportant point of difference between the Vaisesika and the faina is the question of personal God. In the Nyaya-Vaieesika school, particularly in its later developinent, the existence of Personal God is advocated. He is not the material cause of the world. He is only the efficient cause. The body, the sense-organs, the world, etc. are known to have a definite origin in time. Who has created thein ? It can be inferred that they were brought into being by an intelligent person with the help of the material atoms just as the articles of daily use are manufactured by persons vested with knowledge and skill. Such intelligent person is God. But the Jaina advances the counter-argument: "God is not the creator of body, etc., because he is devoid of bodily organisin. Whoever is devoid of bodily organisin is not the creator, for instance, the emancipated self. God is devoid of bodily organisin. And therefore He is not the creator." The Vaisesika denies bodily organism to God. Granted that God has bodily organism. But eternal God must have an eternal body. Now as the bodily organism is a composite entity, it must ex hypothesi be a product created by an intelligent being, and this would prove it to be non-eternal. If in order to avoid the contingency, the body is admitted to be created without any intelligent creator, this would contradict the doctrine that all products must have an intelligent creator.1 Now if the Vaisesika admits God as devoid of bodily organism, the activity of creation would be impossible of explanation. And if he accepted the possibility of creative activity. of a person devoid of bodily organism, it would be simpler hypothesis to admit the karinan, though unconscious, as capable of doing the function. Possession of both 'intelligence and bodily organisin' are necessary for the creation of an object, as illustrated by the instance of the potter. Now God, though possessed of intelligence, is devoid of bodily organism and so does not satisfy the full condition of creation. Karman, though unconscious, makes up a composite material body according to the Jaina, and so it is on a par with God in this respect. Karnan therefore is as much the satisfactory condition of creation as God of the Vaisesika philosopher. The Vaisesika might contend that the essential condition of creation is the presence of intelligence, desire and effort. The karinan of the Jaina does not satisfy these conditions and therefore creation cannot be set down to it. But the Jaina submits 1 nityasyapi tacchar(rasya buddhimat-karanapurvakattve tenaiva karyatvadi hetunam vyabhicarat.--SSP, p. 39. For Private And Personal Use Only

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NYAYA SALVATION AND MIMAMSA REALISM that God also, being devoid of bodily organism, is incapable of knowing, willing and effort, and hence of performing the function of creation. The Vaisesika's postulation of intelligence, desire and effort in bodiless God goes against his doctrine of the disembodied emancipated soul as free from the specific qualities of knowledge, pleasure, pain and the like. The Vaisesika believes in God as the dispenser of justice in accordance with the merits and demerits acquired by the person. In other words, God grants the fruits of our own karman. The Jaina thinks kannan as the sole and sufficient condition capable of producing the results of good and bad moral acts. 8. The Nyaya Salvation The Naiyayikas are in essential agreement with the Vaisesikas on all important philosophical issues, and so Vidyananda refrains from giving any elaborate exposition of their philosophy. He however refers to their conception of mukti which is of four types, viz, salokya, sarupya, samipya and sayujya. The first is attained by bhakti-yoga which consists in lifelong devotedness and dedication to Mahcuvara the Supreme Deity, as His servant. The second and third are attained by means of kriya-yoga in the form of spiritual penance and scriptural study and the fourth by jnana-yoga, that is, meditation on God by means of the eight factors of yogic discipline, viz, yama, niyama, etc. 9. The Mimamsa Realisin The Bhatta Mimansaka admits eleven categories of reals, viz, earth, water, fire, air, space (dik ), time, akasa, soul, mind, sound ( Sabda) and darkness (tamas). Guna quality ), karman ( activity ), etc. which reside in the reals are identical with the latter. The Prabhakara Mimamsaka adopts a different scheme and posits the following nine- dravya ( substance ), guna ( quality ), kriya ( action ), jati ( universal ), samkhya (number ), sad?sya (similarity ), sakti ( potency ), samavaya ( inherence ) and krama ( order ), instead of the following five of the Bhatta school-- substance, quality, action, universal and non-existence. Two ends of human life are recognized, viz, heaven and salvation. The duties are fourfold- nitya ( compulsory ), naimitlika ( to be performed on particular occasions ), kamya ( prescribed to serve specific ends ) and nisiddha ( forbidden ). The Mimamsakas do not admit renunciation as the essential conditon of salvation. One can attain salvation even by following the life of a righteous householder earning his livelihood by honest means, devoted to self-enlightenment, hos For Private And Personal Use Only

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48 SATYASASANA-PARIKSA pitable to guests, performing oblation and truthful.1 The candidate for salvation should not perform the kamya and, nisiddha duties. He should however do the other two types of duties in order to get rid of the obstacles that might obstruct his spiritual progress. The Prabhakara Mimamsakas include these two also under the kamya duties and do not prescribe them for the aspirant to salvation. Vidyananda selects the Mimansaka concept of universal for refutation at great length. But as we have already elaborated the laina concept of universal, we do not propose to discuss them in the present context. Abbreviations AMAptamjmamsa [ see Astasahasri ). Aptamiinamsa ( see Astasahasri ). Astasaliasri, with Aptamimimsa and Astasati, Gandhi Natharangji Jaina Grantha mala, Bombay, 1915. Astasati ( see Astasahasri ]. Hetubindutika, Gaekwad Oriental Series, No.cxiii. Nyayavatara, published by S. J. Mahasabha, Bombay, V. S. 1985. PKM=Prameyakamalamartanda, Bombay, 1941. Pramanavarttikabhasya, published by K. P. Jayaswal Research Institute, Patna, 1953. Pramanavarttikatika, published by Kitab Mahal, Allahabad, 1943. Sanmatitarkarprakarana=Sanmatitarka with English translation, Bombay, 1939. SSP-=Satyasasana-pariksa, the edition under review. Visegavasyakabhasya, Yasovijaya faina Granthamala, No.35. 1 nyayarjita-dhanas tattvajnananistho'tithipriyah; sraddhakyt satyavadi ca grhasthopi vimucyate.- Quoted in SSP, P, 44. For Private And Personal Use Only

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viSaya-sUcI 1-34 1-3 6-16 64 prastAvanA 1. sampAdana paricaya 2. grantha paricaya grantha-nAma viSaya-vastu viSaya-vibhAga advaitavAdI darzana dvaitavAdI darzana bhASA aura zailI 3. granthasAra paramabrahmAdvaitazAsana-parIkSA zabdAdvaitazAsana-parIkSA vijJAnAdvaitazAsana-parIkSA citrAdvaitazAsana-parIkSA cArvAkazAsana-parIkSA baudvazAsana-parIkSA sAMkhyazAsana-parIkSA vaizeSikazAsana-parIkSA naiyAyikazAsana-parIkSA mImAMsakazAsana-parIkSA 4. satyazAsana-parIkSAko anya granthoMse tulanA jaina grantha tattvArthasUtra aura satyazAsana-parIkSA AptamImAMsA aura satyazAsana-parIkSA yuktyanuzAsana aura satyazAsana-parIkSA nyAyavinizcaya aura satyazAsana-parIkSA laghIyastraya aura satyazAsana-parIkSA siddhivinizcaya aura satyazAsana-parIkSA yazastilaka aura satyazAsana-parIkSA jainetara grantha chAndogyopaniSad aura satyazAsana-parIkSA maitryupaniSad aura satyazAsana-parIkSA bRhadAraNyaka aura satyazAsana-parIkSA amRtavindu upaniSad aura satyazAsana-parIkSA 16-28 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra mahAbhArata aura satyazAsana-parIkSA bhagavadgItA aura satyazAsana-parIkSA brahmasUtra aura satyazAsana-parIkSA sAMkhyakArikA aura satyazAsana-parIkSA nyAyasUtra aura satyazAsana-parIkSA saundarananda aura satyazAsana-parIkSA prazastapAdabhASya aura satyazAsana-parIkSA zrRMgArazataka aura satyazAsanaM parIkSA mImAMsA lokavArtaka aura satyazAsana-parIkSA pramANavArtika aura satyazAsana - parIkSA nyAyabindu aura satyazAsana-parIkSA hetubinduTIkA aura satyazAsana-parIkSA pramANavArtikAlaMkAra aura satyazAsana parIkSA 5. granthakAra- paricaya arasaMgraha aura satyazAsana-parIkSA brahmasiddhi aura satyazAsana-parIkSA sambandhavArtika aura satyazAsana-parIkSA vidyAnanda aura unakA yuga vidyAnandikA samaya vidyAnandakI racanAe~ tatvArtha zloka vArtika www.kobatirth.org satyazAsana-parIkSA srI yA devAgamAlaGkAra yuktyanuzAsanAlaGkAra vidyAnanda mahodaya Apta- parIkSA pramANa-parIkSA patra- parIkSA satyazAsana parIkSA zrIpurapArzvanAtha stotra 6. vidyAnandike samagra adhyayanakI AvazyakatA mUlagrantha maMgalAcaraNa aura prantha-pratijJA puruSAdvaita Adi caudaha zAsana Acharya Shri Kailassagarsuri Gyanmandir parabrahmAdvaitazAsana-parIkSA [ pUrvapakSa ] brahma eka tathA advitIya hai| eka hI brahma aneka jar3a-cetana meM bhinna-bhinna prakAra se dikhAyI detA hai| vivartavAda brahmase prapancakI utpatti For Private And Personal Use Only 23 23 23 24 24 25 25 25 26 26 27 27 27 28 28 28 28-34 28 29 32 32 32 .32 33 33 2 30 20 30 33 34 34 3.4 34 1-47 1 1 1-10 2 2 2

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viSaya-sUcI rrrrr mmmmmmm avidyA mAyAvAda avidyA nivRtti hI mokSa hai mokSake sAdhana-zravaNa, manana aura dhyAna sAdhanacatuSTaya brahma-sAkSAtkAra [uttarapakSa ] brahmAdvaitakA pratyakSa virodha svapnasaMvedana pratyakSa aindrajAlika pratyakSa bhrAnta pratyakSa nirvikalpaka pratyakSa niSedha bhI pratyakSakA viSaya hai| sAdhya aura hetukA dvaita Agama aura brahmakA dvaita svasaMvedana aura brahmakA dvaita brahmAdvaitako svataH siddha mAnanemeM doSa brahmAdvaitakA anumAnase virodha kriyA-kAraka bheda bhrAnta nahIM bAdhya-bAdhakakA dvaita dvaitake binA advaitakI siddhi asambhava brahmAdvaitavAdameM puNya-pApa, svarga-mokSa AdikI vyavasthA asambhava pramANa aura prameyakA dvaita avidyAkI kalpanAmeM aneka doSa zabdAdvaitazAsana-parIkSA puruSAdvaitako taraha zabdAdvaita bhI ayukta vijJAnAdvaitazAsana-parIkSA [ pUrvapakSa ] bAhya arthaka abhAvakI siddhi sautrAntikasammata tajjanya, tApya, tadadhyavasAya yogasammata kAryanimittakAraNatva grAhya-grAhakajJAnakI bhrAntatA saMvitti-dvArA samasta vedya-vedaka vyavahAra anubhava dvArA vijJAnAdvaitako siddhi [ uttarapakSa] vijJAnAdvaita pratyakSa-viruddha hai bAhya artha bhrAnta nahIM hai yogasammata vijJAnako paribhASAmeM doSa svasaMvedana-dvArA vijJAnAdvaitakI siddhi meM doSa anumAnase vijJAnakA vedya-vedaka bhAva mAnane meM doSa vAsanAbheda mAnane meM doSa rurururur . . . . . . 11-14 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra free ft hetu siddha aura viruddha haiM abhrAnta pratyakSa se bAhya arthakI siddhi www.kobatirth.org satyazAsana-parIkSA vijJAnAdvaita iSTa-viruddha hai anumAna dvArA bAhya kI siddhi sAdhana -dUSaNa prayogahetu dvArA vijJAnAdvaita-khaNDana citrAdvaitazAsana-parIkSA cArvAka zAsana-parIkSA citrAdvaitazAsana meM bhI bAhya arthakA apahnava vijJAnairat taraha citrAdvaita mI pratyakSa tathA anumAna viruddha [ pUrvapakSa ] sarvajJakA zramAva Agama aura anumAnakA abhAva bRhaspati pratipAdita cAra bhUta cAra bhUtoM ke yoga se caitanyakI utpatti maraNake uparAnta aura janmase pUrva AtmAkA abhAva paralokakA abhAva jIvanakA uddezya [ uttarapakSa ] cArvAka mata pratyakSa - viruddha pratyakSa se pRthvI Adike upAdAnopAdeyabhAva kI pratIti svasaMvedana pratyakSa se jIvakI siddhi mova jovakA asAdhAraNa dharma hai| cetana zarIra moktA nahIM AtmA anAdi ananta tathA pRthivyAdise sarvathA vilakSaNa hai cArvAkazAsana iSTa viruddha bhI hai pratiSedha-dvArA jIvasiddhi gauNa kalpanA dvArA jIvasiddhi zuddha padakI apekSA jIvasiddhi ziSTasammati tathA Agamoti dvArA jIvasiddhi bhUta aura caitanya donoM bhinna pramANagrAhI haiN| pratyabhijJAna aura pUrvAnubhavakI siddhi puNya-pApa aura paralokakI siddhi sarvajJasiddhi pratyakSa dvArA sarvajJa niSedha asambhava anumAna dvArA sarvajJa niSedha asambhava bAdhakake abhAva meM sarvajJakI siddhi bauddhazAsana-parIkSA [ pUrvapakSa ] rUpa Adi paJca skandha savikalpaka jJAna nirvikalpaka jJAna ~ ~ ~ ~ 20 30 20 20 13 13 13 13 14 14 15-19 15 15 15 15 15 15 15 16 56 16 16 16 17 17 17 17 17 17 18. 1: 18 18 18 19 19 20-29 20 20 20

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Shri Mahavir Jain Aradhana Kendra santAna arthAt cittasantati cittasantati hI zrAtmA santAnocchitti mokSa www.kobatirth.org sAMkhyazAsana-parIkSA viSaya-sUcI mokSakA svarUpa mokSake upAya cAra Aryasatya - duHkha, duHkha samudaya, duHkha-nirodha, duHkha - nivRtti aSTAGgika mArga [ uttarapakSa ] bauddhamata pratyakSa - viruddha hai| niranvaya, vinAzazIla paramANukA pratyakSa nahIM hotA Asanna aura saMsRSTa paramANuoMmeM sthira, sthUla AdikA jJAna nahIM 1. bauddha sammata pratyakSa lakSaNa nahIM banegA nirvikalpaka pratyakSa se paramANu pratyakSa nahIM paramANu pratyakSakA vistRta khaNDana [ pUrvapakSa ] saMsAra pradhAnamaya hai pradhAnakA svarUpa sava, raja aura tamoguNa saMsArakI utpattikA krama prakRti, pradhAna, bahudhAnaka Adi nAma mahAnU, ahaMkAra, paJcatanmAtrA, pA~ca jJAnendriyA~, pA~ca karmendriyA~ nirIzvara sAMkhyoMkI mAnyatA sezvarasAMkhyoM kI mAnyatA puruSakA svarUpa prakRti aura puruSakA bheda-vijJAna itter svarUpa aura usake upAya [ uttarapakSa ] sAMkhyazAsana pratyakSa viruddha hai| sampUrNa jagat pradhAnamaya nahIM ho sakatA 'sarva sarvatra vartate' yaha pratyakSa-viruddha hai AvirbhAva mAnane meM aneka doSa tirobhAva mAnanemeM doSa sAMkhya-sammata sRSTiprakriyA meM doSa mahadAdiko pradhAnakA kArya mAnanemeM doSa satkAryavAdakA khaNDana asatkAryavAda mAnane meM doSa mahadAdiko pradhAnakA pariNAma mAnanemeM doSa pradhAna pariNAmoMkA upakAraka nahIM hai mahadAdiko pradhAnase bhinnAbhinna mAnanemeM doSa 20 20 20 20 20 20-21 21 21 21 22 22 22 23 30-33 30 30 30 30 30 30 30 30 30 30 31 31 31 35 31 31 31 32 31 32 32 32 32 32

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satyazAsana-parIkSA pradhAna Adi caubIsa tatvoMkA khaNDana bhogyake abhAvameM moktAkA abhAva sAMkhyazAsana iSTa-viruddha bhI hai puruSako kUTastha nitya mAnanemeM anumAna-virodha bhoga anitya haiM, kyoMki utpattimAna haiM bhogoMkI anityatAse puruSakI anityatA varNAzramadharma AdikA pratipAdaka sAMkhyAgama bhI pramANa nahIM dRSTeSTa viruddha honese sAMkhyAgama pramANa nahIM vaizeSikazAsana-parIkSA [ pUrvapakSa ] buddhi Adi nava guNa guNoMkI atyanta samApti mokSa dravyAdi padArthakA sAdharmya-vaidharmyarUpa tattvajJAna mokSakA kAraNa pRthvI Adi nava dravya rUpa, rasa Adi caubIsa guNa utkSepaNA Adi pA~ca karma sAmAnyake bheda para aura apara sAmAnya mokSaprAptiko prakriyA pUrvopArjita karmoMko bhogane viSayameM do mata ikkIsa prakArake dukha [uttarapakSa] vaizeSikazAsana pratyakSa-viruddha hai avayava-avayavI Adike bhedaikAntakA khaNDana avayava-avayavI Adi kathaMcit bhinna haiM avayava-avayavIkA samavAya mAnane meM doSa vaizeSikAbhimata samavAyakA khaNDana samavAya samavAyoke Azrita hai yA nahIM paramArthataH samavAya samavAyIke Azrita nahIM ho sakatA samavAya aura samavAyIkA kauna-sA sambandha hai samavAyakA svataH sambandha mAnane meM doSa pratyakSa siddha padArthameM prazna anucita samavAyako svaparake sambandhakA kAraNa mAnane meM doSa samavAyakA nAnA upapattiyoM-dvArA khaNDana samavAyake abhAvameM saMyogakA abhAva sambandhoM ke abhAvameM sarva vastuoMkA abhAva saMyogake abhAvameM sarva dravyoMkA abhAva pratyakSa virodhakA upasaMhAra vaizeSikazAsana iSTa-viruddha bhI hai IzvarakartRtva anumAna tathA Agama-viruddha hai Izvarako saMsArakA kartA mAnane meM bhaneka doSa azarIrI Izvara tanvAdikA kartA nahIM ho sakatA For Private And Personal Use Only

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viSaya-sUcI pRthivyAdiko buddhimaddhetuka mAnanemeM doSa Izvarako kartA mAna bhI leM to vaha vicitra ghora duHkha kyoM detA hai yadi duHkhameM prANiyoMke pApa kAraNa haiM to tanukaraNAdimeM bhI Izvarako kAraNa mAnaneko AvazyakatA nahIM acetana karma madirA AdikI taraha tanukaraNAdi utpanna karanemeM kAraNa haiM tanukaraNAdi eka buddhimaddhetuka haiM yA aneka buddhimaddhetumeM siddha-sAdhana aura anaikAntika doSa adhikaraNa siddhAntanyAya bhI ThIka nahIM aneka doSayukta honese vaizeSikazAsana iSTa-viruddha naiyAyikazAsana-parIkSA [ pUrvapakSa ] pramANa-prameya-Adi tatvoMke jJAnase mokSa bhaktiyoga zrAdi yogatraya sAlokya, sArUpya, sAmIpya aura sAyujya mukti yama, niyama Adi yogake ATha aMga [ uttarapakSa ] naiyAyika mata pratyakSa-viruddha hai vaizeSikazAsanakI taraha isameM bhI aneka doSa naiyAyika sammata SoDazapadArthavyavasthA saMbhava nahIM yoga Agama bhI pramANa nahIM naiyAyika-vaizeSika sammata saba dRSTeSTa-viruddha momAMsaka-bhATTaprAbhAkarazAsana-parokSA [pUrvapakSa ] mAhoMke anusAra pRthivyAdi gyAraha padArtha haiM guNa Adi svatantra padArtha nahIM prAbhAkaroMke anusAra pRthivyAdi nava padArtha padArthoMke yAthAtmya jJAnase mokSa . nitya, naimittika, kAmya aura niSiddha anuSThAna svarga aura apavargake sAdhana mumukSuko pravrajita honA Avazyaka nahIM mAhoMke anusAra mokSArthIko kAmya aura niSiddha anuSTAna varjita [uttarapakSa ] mImAMsaka mata pratyakSa-viruddha nitya, niranvaya, vyApaka sattA sAmAnya pratyakSa-viruddha sattA sAmAnya mAnanemeM aneka doSa sAmAnya aura vyaktikA tAdAtmya mAnane meM doSa sAmAnyakI siddhi meM diye gaye hetu doSapUrNa sattA sAmAnyakA vistArase khaNDana For Private And Personal Use Only

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saMketa-sUcI amRtabi0 upa0 AptamI cArvAka. chAndo0 tattvasaM nayA0 nyAyabi0 nyAyavini0 nyAyasU0 paramabrahma pra0 vA. pramANavArtikAlaM. praza. mA0 brahmasU0 bauddha bhagavadgI mI0 zloka maitrA0 yaza0 utta0 yuktyanu0 laghI0 vijJAna amRtabindu upaniSad AptamImAMsA cArvAkazAsana-parIkSA chAndogyopaniSad tattvasaMgraha nayAyikazAsana-parIkSA nyAyabindu nyAyavinizcaya nyAyasUtra paramabrahmAdvaitazAsana-parIkSA pramANavArtika pramANavAtikAlaMkAra prazastapAdabhASya brahmasUtra bauddhazAsana-parIkSA bhagavadgItA mImAMsAzlokavAtika maitrAyaNyupaniSad yazastilaka uttarArdha yuktyanuzAsana laghIyastraya vijJAnAdvaitazAsana-parIkSA vaizeSika zAsana-parIkSA bRhadAraNyaka zloka zRGgArazataka satyazAsana-parIkSA saMbandhavAtika sAMkhyakArikA sAMkhyazAsana-parIkSA siddhivinizcaya saundarananda mahAkAvya hetubinduTIkA vaize0 bRhadA0 zloka zRGgAra satya. saMbandha0 sAMkhyakA0 sAMkhyaka siddhivi0 saundara0 hetubi. TI. For Private And Personal Use Only

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prastAvanA [1] sampAdana paricaya Acharya Shri Kailassagarsuri Gyanmandir [ a ] prati paricaya prastuta granthake mUla pAThakI zuddhimeM nimnalikhita tIna hastalikhita pratiyoMkA upayoga kiyA gayA hai 'ka' - yaha zrI jaina siddhAnta bhavana, ArA ( bihAra ) kI prati hai / vahA~ isakI granthasaMkhyA 107 hai / isameM 13x6 iMca sAijake kula 29 patra haiM / eka patra meM eka ora 12 paMktiyA~ tathA eka paMkti meM karIba 50 akSara haiM / lipi devanAgarI hai| likhAvaTa sApha kintu azuddha hai / grantha uttama dazAmeM hai / isakA prArambha isa prakAra hai "OM namaH siddhebhyaH / vidyAnandAdhipaH svAma vidvadevo jinezvaraH / lokahitastasmai namastAt svAramalabdhaye // atha satyazAsana-parIkSA / " anta isa prakAra hai " nahi nidezAsu vyaktiSu sAmAnyamekam, yathA sthUlAdiSu vaMzAdiriti pratIyate, yato yugapadamizadezasvAdhAravRttitve satyekatvaM tasya siddhayet, svAdhAntarAle'stitvaM sAdhayediti tadevamanekabAdhakasadbhAvAd bhATTaprAbhAkarairiSTaM bhadraM bhUyAt / " pratike Arambha athavA antameM kahIM bhI lipikAra yA lipikAlakA saMketa nahIM hai / sarvaprathama maiMne isI pratise presakApI kI thI; isalie isakA saMketa cihna 'ka' rakhA hai / azuddha hone ke kAraNa ise pUrNa rUpa se mUla prati na mAnanepara bhI sampAdanakA prathama AdhAra yahI prati rahI hai / 'kha' - yaha prati zrI jaina maTha mUDabidrIke zAstrabhaMDArakI tADapatrIya prati hai / vahA~ ke zAstroM meM isakI saMkhyA 652 hai / isameM 20 || 1 || iMcakI sAija ke 19 tADapatra haiM / pratyeka patrake donoM tarapha grantha likhA gayA hai / kevala pahale patrake eka ora likhA hai / pratyeka patra meM prAyaH 8-8 paMktiyA~ haiM, kucha meM 7 paMktiyA~ bhI haiM / prati paMkti meM 98 se 100 taka akSara haiM / prati patrameM donoM kinAre hAsiyA ( mArjina ) hai aura bIcameM do jagahapara DorI pironeke lie cheda bane haiM / grantha uttama dazA meM hai| isakI lipi kannaDa hai / akSara sApha, sundara aura suvAcya haiM / lipikArane kahIM-kahIM sundara bela-bUTe bhI banAye haiM / bhASA-saMbandhI azuddhiyA~ isameM bhI haiM / granthakA prArambha 'OM namaH siddhebhyaH' ke bAda pUrvokta maMgalapadyase hI hotA hai / anta bhI 'ka' pratikI taraha hI hai / Adi, madhya yA antameM kahIM bhI lipikArakA nAma tathA lipikAla AdikA ullekha nahIM hai / isa pratikA saMketa cihna 'kha' hai / 'ga' -- yaha prati bhI zrI jaina maTha, mUDabidrIke zAstra bhaMDArakI hai| vahA~ isakI granthasaMkhyA 552 hai / isameM 13x2 iMca sAijake kula 43 patra haiM / pratyeka patra meM eka ora prAyaH 7-7 paMktiyA~ haiN| kucha 6-6 paMktiyA~ bhI haiM / prati paMkti meM 50 se 52 taka akSara haiN| pratyeka patra meM donoM ora hAsiyA ( mArjina ) chor3A gayA hai / bIcameM DorI pironeke lie eka cheda bhI hai| grantha uttama dazA meM hai| isakI bhI lipi kannaDa hai| akSara sAdhAraNa sundara tathA suvAcya haiN| prathama patra thor3A-sA TUTa gayA hai, jisase do-tIna akSara bhI cale gaye haiM / For Private And Personal Use Only

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satyazAsana-parIkSA granthakA Arambha "OM namaH siddhebhyaH, nirvighnamastu" likhakara pUrvokta prakArase hI kiyA gayA hai / isake antima kucha patra sthAnAntarita ho gaye pratIta hote haiN| antima 43vA pRSTha nimna vAkyoMke sAtha samApta hotA hai "saMsargahAneH sakalArthahAnirdu nivArAvaizeSikANAmupanipatati / taduktaM svAmibhiH ...... / " bhASA-saMbandhI azuddhiyoMke sAtha isa pratimeM ekAdha akSara, zabda aura kahIM-kahIM vAkya taka chUTa gaye haiN| isa sabake bAda bhI yaha prati uparyukta donoM pratiyoMkI apekSA adhika zuddha hai| isakA saMketa-cihna 'ga' hai| aprApta prati satyazAsana-parIkSAko eka prati vambaIke ailaka pannAlAla sarasvatI bhavanameM bhI hai jo mujhe prApta nahIM ho sakI / yaha prati bhI ArAko pratiko taraha apUrNa hai / ' [ A ] mUla grantha saMyojana mUla granthakA sampAdita vidhAna nimna prakAra kiyA gayA hai[ka] zuddha pATha uparyukta tona pratiyoMke pAThoMmeM jo sabase adhika upayukta evaM sahI pratIta huA use mUlameM rakhakara dUsarI pratiyoMke pAThoMko saMketa-cihnake sAtha nIce pAThAntaroMmeM de diyA hai| tInoM pratiyoMse milAna karaneke bAda bhI yadi kahIM koI akSara truTita pratIta huA to use [ ] aise koSThakake andara mUla pAThake sAtha hI diyA gayA hai| . uddhRta vAkyoMmeM yadi koI zruTi pratIta huI to usake mUla sthalako khojakara usake AdhArapara pAThazuddhi kI gayI hai| isa trikoNAtmaka prayatnase mUla granthako pUrNa zuddha karanekA prayatna kiyA gayA hai| [kha ] uddhRta vAkyoMke mUla sthala tathA anya saMketa prastuta granthameM vibhinna zAstroMke aneka uddharaNa Aye haiM, una sabhIke mUla sthaloMko khojanekA prayatna kiyA gayA hai| adhikAMza jo mila gaye haiM unake mUla sthAnoMkA saMketa tattat granthoMke saMketoMke sAtha uddhRta vAkyoMke sAtha [ ] aise brekiTameM de diyA hai; jo nahIM mile unake sAmane brekiTa khAlI chor3a diyA hai| isase kamase-kama itanA patA to laga hI jAyegA ki yaha uddhRta vAkya hai| uddhRta vAkyoMko "...." dohare uddharaNa cihnake bhItara diyA gayA hai| dUsare saMketa anya siddhAnta va saiddhAntikoMke haiM / aise nAmoMke nIce---- isa prakArakI rekhA dI gayI hai| [ga] viSaya vibhAga sampAdanake lie jo tIna pratiyAM prApta huI unameM se kisI bhI granyameM koI vargIkaraNa nahIM hai| hamane sarva-prathama pUre granthako puruSAdvaita Adi vibhinna zAsanoMke anusAra-'puruSAdvaitazAsana-parIkSA' ityAdi nAmase vargIkRta kiyA hai| tadanantara pratyeka parIkSAko vAkya khaNDoM ( pairAgrAphas ) meM bA~Ta diyA hai / [gha ] arthabodhaka tathA tulanAtmaka TippaNa granthake mUla pAThapara hindIke aMkakA saMketa dekara nIce do prakArake TippaNa diye gaye haiN| inameM kucha arthabodhaka haiM kucha tulanAtmaka / arthabodhaka TippaNa vizeSa karake sarvanAma zabdoM tathA kliSTa zabdoMpara likhe gaye haiN| tulanAtmaka TippaNa jo bahata hI alpa haiM, vidyAnandike dUsare granthoM tathA nyAya zAstrake anya jaina-janetara granthoMse liye gaye haiN| ye TippaNa yA to viSaya-sAmyake AdhArapara haiM yA zabda-sAmyake AdhArapara / 1. paM. darabArIlAlajI koThiyA-AptaparIkSA, prastAvanA, pR0 44 / For Private And Personal Use Only

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prastAvanA [Ga ] pAThAntara jaisA ki Upara pATha zuddhi meM likhA jA cukA hai-- sampAdana ke lie upayoga meM lAyI gayI tonoM pratiyoM meM se sarvAdhika upayukta pATha mUla meM rakhakara anya pAThoMko nIce pAThAntaroMmeM de diyA hai / pAThAntaroMke lie aMgrejI aMkoMkA saMketa hai / [i] pariziSTa isa saMskaraNa meM nimnalikhita pariziSTa jor3e gaye haiM 1. mUla grantha ke padyoMkI anukramaNikA / 2. mUla grantha meM 3. mUla granthagata dArzanika tathA pAribhASika zabda | 4. mUla tathA prastAvanAgata viziSTa zabda | 'uddhRta vAkyoMko anukramaNikA / Acharya Shri Kailassagarsuri Gyanmandir [2] grantha-paricaya prastuta grantha madhyayuga ke mahAn jaina tArkika AcArya vidyAnandiko apUrva kRti hai / isa saMskaraNa meM yaha sarvaprathama prakAza meM A rahI hai / nAma granthake prArambhameM granthakArane eka anuSTup padyameM maMgalAcaraNa kiyA hai tathA usa maMgala padya meM zleSase apane nAmakA bhI saMketa kara diyA hai / maMgala padya ke bAda granthakA nAma 'satyazAsana-parIkSA' diyA hai / 'satyazAsana-parIkSA' isa nAmameM tIna zabda haiM- satya, zAsana aura priikssaa| ina tInoM zabdoMkI vyAkhyA vidhAnandine svayaM kI hai / ve likhate haiM- satyakA artha hai pratyakSa tathA anumAna Adise bAdhita na honA; zAsanakA artha hai vibhinna dArzanika sampradAya tathA parIkSAkA artha hai - yaha dharma isavastuneM banatA hai yA nahIM saMsAra meM aneka dArzanika sampradAya pracalita haiM, unameM kona satya ho sakatA hai, prastuta grantha meM isI bAtakI parIkSA kI gayI hai / (11-2 ) isa taraha 'satyazAsana-parIkSA' yaha granthakA sArthaka nAma hai / dekhanA yaha hai ki vidyAnandine prastuta granthakA nAma 'satyazAsana-parIkSA' ho kyoM 'satyadarzana -samIkSA' athavA aisA hI aura koI dUsarA nAma bhI to ho sakatA thA ? vAstavikatA yaha lagatI hai ki vidyAnandike sAmane granthakA nAmakaraNa karate samaya kevala granthakI anvarthatAkA hI prazna nahIM thA pratyuta pUrva - paramparA tathA navanirmANakA bhI prazna thA / pUrva-paramparA meM vidyAnandike sAmane parIkSAnta nAmavAle aneka bauddha grantha the / dignAgakRta AlambanaparIkSA va trikAlaparIkSA; dharmakIrtikRta saMbandhaparIkSA; dharmottarakRta pramANaparIkSA Adi parIkSAnta nAmavAle bauddhagrantha prasiddha the / isake viparIta jainadarzanakA eka bhI grantha parIkSAnta nAmavAlA nahIM thA / isalie vidyAnandike samakSa jainasAhityakI paramparA meM eka naye nAmakI pUrtikA bhI prazna thA / isI kAraNa vidyAnandine eka ora jahA~ tattvArthazlokavArtika, aSTasahasrI tathA yuktyanuzAsanaTIkA nAmaka bhASya grantha likhe vahIM pramANa-parIkSA, patra parIkSA, Apta- parIkSA tathA satyazAsana-parIkSA parIkSAnta nAmavAle mahattvapUrNa prakaraNoM kI racanA kI / bAdake katipaya anya jainAcAryoMne bhI vidyAnandike anukaraNapara anya grantha bhI parIkSAnta nAmavAle likhe / udAharaNa ke lie navyanyAya yugake mahAn vidvAn upAdhyAya yazovijayako adhyAtmaparIkSA tarkazailIkA mahattvapUrNa grantha hai | For Private And Personal Use Only rakhA, ' darzana - samIkSA, ' isa taraha prastuta grantha satyazAsana parIkSA ke nAmakaraNameM vidyAnandine anvarthatA, pUrvaparamparA tathA navInatA ke pUrNa sAmaJjasyakA dhyAna rakhA hai / isI prasaMga vidyAnandine saMketase 'Aptavat' padake dvArA apane dUsare grantha AptaparIkSAkI bhI sUcanA

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4 satyazAsana-parIkSA dI hai / jisa taraha Aptake viSaya meM vivAda hai ki kapila, sugata tathA arhanta AdimeM Apta kauna hai, usI prakAra parabrahmAdvaita Adi zAsanoMmeM satya kauna hai yaha bhI vivAda evaM parIkSAkA viSaya hai / viSaya Acharya Shri Kailassagarsuri Gyanmandir isake anantara vidyAnandine satyazAsana parIkSA ke pratipAdya viSayakA spaSTa nirdeza karate hue likhA hai ki 'vartamAna meM puruSAdvaita Adi aneka dArzanika mata pracalita haiM, kintu ve sabhI satya nahIM ho sakate kyoMki eka ora unameM pArasparika virodha dekhA jAtA hai aura dUsarI ora pratyakSa tathA anumAna Adi pramANoMkI kasauTI para bhI ve satya nahIM utrte| isalie prastuta granthameM sabhI zAsanoM ko pramANakI kasauTIpara kasakara yaha dekhA jAyegA ki kauna sA zAsana satya ho sakatA hai / ( 12 ) isI prasaMga meM vidyAnandine eka prazna uThAkara usakA samAdhAna kiyA hai prazna- jaba ki sabhI darzanoMmeM pArasparika matabheda dekhA jAtA hai to sabhI asatya honA cAhie, koI bhI satya nahIM ho sakatA ? * uttara - prakAza aura andhakArakI taraha ekAnta-anekAnta, dvaita-advaita tathA bhAva- abhAva ke niSedha meM bhI vidhi hai; kyoMki jisase jisakA niSedha kiyA jA rahA hai una donoMmeM se kisI ekakA satya honA nitAnta Avazyaka hai / ekako vidhike vinA dUsarekA niSedha nahIM bana sktaa| isalie yaha kahanA yuktiyukta nahIM ki pArasparika virodha dekhe jAne ke kAraNa koI bhI darzana satya nahIM hai pratyuta jo zAsana pramANakI kasauTIpara sahI utare vaha avazyameva satya hai / ( 2 ) itanA kahane ke bAda vidyAnandine prArambha meM hI yaha bhI spaSTa kara diyA hai ki anekAnta zAsana hI satyazAsana hai, kyoMki parIkSA karanepara vahI pratyakSa tathA anumAna Adi pramANoMse bAdhita nahIM hotA ( 64 ) isa pRSThabhUmi ke sAtha satyazAsana parIkSA meM puruSAdvaita Adi caudaha zAsanoMkI parIkSA karane kI pratijJA ko gayI hai / pratyeka zAsanake pUrvapakSa meM usake mUla granthoMse uddharaNa dekara sarvaprathama usa zAsana ke mantavyoM kA varNana kiyA gayA hai, isake bAda uttarapakSameM unakI samAlocanA tathA anekAnta zAsanako nirdRSTa siddha kiyA gayA hai, jisake lie vidyAnandine apane tarkoMke atirikta pUrvAcAryoMke vAkyoMko bhI pramANa rUpameM uddhRta kiyA hai| pratyeka zAsana ke anta meM vidyAnandikI svanirmita do yA tIna kArikAeM haiM / viSaya vibhAga satyazAsana parIkSA meM jina zAsanoM kI samIkSA kI gayI hai unakA vargIkaraNa nimnaprakAra hai 8. nirIzvara sAMkhya 9. naiyAyika 10. vaizeSika 11. bhATTa 1. puruSAdvaita 2. zabdAdvaita 3. vijJAnAdvaita 4. citrAdvaita 5. cArvAka 6. boddha 7. sezvara sAMkhya ina caudaha zAsanako vidyAnandine do zreNiyoMmeM vibhakta kiyA hai - 1. advaitavAdI yA abhedavAdI, 2. dvaitavAdI yA bhedavAdI 12. prAbhAkara 13. tatvopaplava 14. anekAnta advaitavAdI - advaitavAdI zAsanoMse prayojana una dArzanika saMpradAyoMse hai jo kevala kisI eka tattvako mAnate haiM / cAhe ve paramabrahmAdvaitako mAnanevAle vedAntI hoM yA vijJAnAdvaitako mAnanevAle bauddha / isa For Private And Personal Use Only

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prastAvanA taraha prArambhake cAra darzana advaitavAdI yA abhedavAdI haiM / dvaitavAdI - dvaitavAdI yA bhedavAdI zAsanoMse prayojana una dArzanika saMpradAyoMse hai jo kisI- kisI rUpa meM, eka se adhika tattvako svIkAra karate haiN| cArvAka pRthvI Adi pA~ca bhUtoMko svIkAra karatA hai, isalie pratyakSaikapramANavAdI honepara bhI usakI gaNanA dvaitavAdI yA bhedavAdI darzanoM meM kI gayI hai| bauddha anAtmavAdI honepara bhI paJcaskandhoMko svIkAra karaneke kAraNa bhedavAdI hai / sAMkhyane prakRti aura puruSa do tattva mAne haiM / isI taraha naiyAyika, vaizeSika Adi anya zAsanoM meM bhI eka se adhika tattva svIkAra kiye gaye haiM / isalie ina sabako gaNanA bhedavAdI darzanoMmeM kI gayI hai| isa taraha upayukta zAsanoM meM prArambhake cAra zAsanoM ko chor3akara zeSa dasa zAsana dvaitavAdI yA bhedavAdI haiM / uparyukta caudaha zAsanoM meM se prastuta saMskaraNa meM kevala prAbhAkara zAsana taka hI grantha mudrita huA hai; vAstava meM to prAbhAkarazAsana bhI pUrA nahIM hai / yaha saMskaraNa jina hastalikhita pratiyoMke AdhArapara taiyAra kiyA gayA hai, pAyA jAtA hai| saMbhava hai bhaviSya meM isakI pUrNa prati bhI kahIM upalabdha ho jAye ! vidyAnandakI aMtima kRti ho, jise ve pUrA na kara sake hoM ! bhASA aura zailI Acharya Shri Kailassagarsuri Gyanmandir satyazAsana-parIkSA kI bhASA sarala, subodha evaM sarasa saMskRta hai| uddhRta vAkya tathA vidyAnandikI svanirmita kArikAoM ( jo ki pratyeka zAsanake antameM pAyI jAtI haiM ) ke atirikta saMpUrNa grantha sundara gadya meM racA gayA hai / nyAyakI zuSka zailImeM bhI saMskRtakA mAdhurya surakSita rakhA jA sakatA hai, isakA satyazAsana-parIkSA advitIya pramANa hai / aSTasahastrI tathA tattvArthazlokavArtikako durUha bhASA likhanevAlA vyakti itanA sarala zabda - vinyAsa bhI kara sakatA hai, yaha vidyAnanda jaise saMskRta bhASAke mahAn paNDitake lie hI saMbhava thaa| choTe-choTe vAkyoMmeM kaThinase kaThina prameyako upasthita karake vidyAnandine saMskRta aura nyAyake gUr3ha tattvoMko samajhAne kA prayatna kiyA hai| ina udAharaNoMmeM zabdAnuprAsako chaTA darzanIya hai / una sabhI meM grantha itanA hI yaha bhI saMbhava hai ki yaha satya zAsana - parIkSAko bhASA kahIM-kahIM sAhityakI taraha AlaMkArika bhI ho gayI hai / jaise "evaM hi sarvabhAvAnAM kSaNabhaGgasaMgamamevAGgazRGgAramaGgIkurvANAstAthAgatAH saMgirante / " ( bauddha091 ) "prAk paramANavaH pratibhAsanta iti pareSAM pratijJA poplUyate / " ( bauddha0 6 18 ) bhASA ke jAla meM lapeTakara vidyAnandi sAhityika upahAsa kiye binA bhI nahIM rahate "na caite''''pratyakSa buddhau bhinnAH pratIyante pratyakSatAJca svokartumicchantoti te'mI amUlyadAnakrayiNaH / " ( vaize 0 SS 11 ) isa paMkti dvArA kisa kuzalatAse pUrvapakSIko muphtakhora kaha diyA gayA hai, yaha dekhane yogya hai / aura bhI For Private And Personal Use Only " tathA ca heyopAdeyopAyarahitamayamahnIkaH kevalaM vikrozatItyupekSArha eva / " ina zabdoMke dvArA vidyAnandine dharmakIrtike nimna zabdoMko sadhanyavAda lauTA diyA hai ( bauddha0 850 ) " etenaiva yadahrokA yatkicidazlIla mAkulam / pralapanti " ( pramANavArtika 3|182 ) isa prakAra satyazAsana-parIkSAkI bhASA pAThakako na to kahIM rukAvaTa paidA karatI hai aura na aruci / satyazAsana-parIkSAkI zailI yadyapi viSaya pratipAdanakI dRSTise nyAya granthoMke samAna hI kahI jA sakatI hai, phira bhI isakI eka apanI anUThI vizeSatA bhI hai| jisa darzanako samIkSA ke lie prastuta karanA hai sarvaprathama usake siddhAntoMko usI darzanake mUla granthoMse uddharaNa dekara vistAra ke sAtha pUrvapakSako sthApanA kI jAtI hai / pUrvapakSako par3hate samaya aisA mahasUsa hotA hai ki usI darzanake mUla granthako par3hA jA rahA ho / udAharaNa ke lie brahmAdvaitako hI le leM, pUrvapakSakI sthApanA isa prakAra kI hai

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satyazAsana-parIkSA "dezakAlAkAravyavacchinnanirvyabhicAra-sakalAvasthAvyApi pratibhAsamAtramakhaNDajJAnAnandAmRtamayaM paramabrahmakamevAsti na tu dvitIyam, 'ekamevAdvitIyaM brahma' ityAdyAmnAyAt / " ( parama065) "kathamekameva parabrahmAsti, parasAraM bhinnAnAM nAnAtmanAM pratItairiti cet; na; ekasyApi tasya bhUte bhUte vyavasthitasya jaleSu candravat anekadhA pratibhAsasaMbhavAt / taduktam ___"eka eva tu bhUtAtmA bhUte bhUte vyavasthitaH / ekadhA bahudhA caiva dRzyate jalacandravat // " ( vahI0 66) isake Age aura bhI vistArake sAtha brahmAdvaitakA vivecana hai| ise par3hakara yaha lagatA hai ki vedAntakA hI koI grantha par3hA jA rahA ho / yahI prakriyA pratyeka zAsana meM apanAyo gayo hai| pUrvapakSake bAda uttarapakSameM usa zAsanako vibhinna tarko tathA pUrva jainAcAryoMke zAstroMse pramANa dekara dRSTa aura iSTa viruddha siddha kiyA gayA hai| yathA "tadetat ........."pratyakSaviruddham......"tatheSTa viruddhaJca" yahI zailI pUre granthamaiM apanAyI gayI hai| [3] granthasAra 61-4. vidyA ( anantajJAna ) tathA Ananda ( anantasukha ) ke adhipati jinendradevako vidyAnandisvAmIkA namaskAra ho| isa granthakA nAma satyazAsana-parIkSA hai| isameM puruSAdvaita, zabdAdvaita, vijJAnAdvaita, citrAdvaita, cArvAka, bauddha, sezvarasAMkhya, nirIzvarasAMkhya, naiyAyika, vaizeSika, bhATTa, prAbhAkara, tattvopaplava tathA anekAntazAsanake satyatvakI samIkSA kI gayI hai / paraspara virodhI bAtoMkA pratipAdana karaneke kAraNa sabhI zAsana to satya ho nahIM sakate, koI eka hI satya hogaa| satyatAkI kasauTI yaha hai ki jo zAsana iSTa (pratyakSa ) tathA iSTa ( anumAna Adi ) se bAdhita na ho vahI satya hai| isI AdhArapara samIkSA kI gayI hai / [paramabrahmAdvaita-zAsana-parIkSA ] [ pUrvapakSa] 65. brahma eka hai, advitIya hai, akhaNDajJAnAnandamaya hai, sampUrNa avasthAoMko vyApta karanevAlA hai evaM pratibhAsamAtrase jAnA jAtA hai| 66. eka hI brahma aneka bhUtA ( jar3a-cetana ) meM jalameM candramAko taraha bhinna-bhinna prakArase dikhAyI detA hai| 7. pRthvI Adi brahmake vivarta hai, bhinna tattva nhiiN| isa carAcara saMsAra ( prapaJca ) ko utpatti isI brahmase hotI hai| 68. anAdikAlIna avidyAke saMsargake kAraNa parabrahmase prapaJca ( saMsAra ) ko utpatti hotI hai / 69. yaha avidyA sat aura asatse bhinna anirvacanIya hai / 610. jisa taraha bhramavaza rassImeM sA~pakA jJAna hotA hai, usI prakAra mAyArUpa yaha saMsAra usI parabrahma meM pratibhAsita hotA hai| 611. jabataka avidyA rahatI hai tabhItaka yaha saba vivarta dRSTigocara hote haiM, avidyAkI nivRtti ho jAnepara nhiiN| yahI avidyA-nivRtti mokSa hai| brahmakA sAkSAtkAra mokSakA upAya hai / zravaNa, manana aura dhyAnake dvArA brahmakA sAkSAtkAra hotA hai| 6 12. upaniSad vAkyoMkA paramabrahmameM tAtparya nizcita karanA zravaNa hai / sune hue arthakA yuktipUrvaka vicAra karanA manana hai tathA zravaNa aura mananake dvArA nizcita kiye gaye arthakA manase cintana karanA dhyAna hai / yaha dhyAna nityAnitya vastuviveka, zama, dama Adi sampatti, isa loka tathA paralokase vairAgya aura For Private And Personal Use Only

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prastAvanA mumukSupanA, ina sAdhana-catuSTayoMse sampanna vyaktike hI hotA hai| isake honepara brahmakA sAkSAtkAra hotA hai| isa taraha mokSameM paramabrahmake sAtha ekIbhAva ho jAtA hai / [uttarapakSa] 13. yaha paramabrahmAdvaita pratyakSa viruddha hai| pratyakSase bAhya artha paraspara bhinna aura satya dikhAyI par3ate haiM, isalie paramabrahmAdvaita nahIM mAnA jA sakatA / 14. svapnasaMvedanameM bhI kriyA aura kArakoMkA bheda hotA hI hai, isalie yaha nahIM kahA jA sakatA ki svapnasaMvedanakI taraha eka brahmameM hI bheda dikhAyI par3atA hai / 615. bhedAvabhAsI pratyakSako indrajAla Adi pratyakSako taraha bhrAnta nahIM kahA jA sakatA, kyoMki indrajAla to atyanta bhrAnta hai, isa bAtako bacce bhI jAnate hai; isake viparIta 'kumbhakAra daNDa Adise dhar3A banAtA hai' aura 'vaha hAthase bhAta khAtA hai' ityAdi kriyA-kAraka bheda bhrAnta nahIM haiM, kAraNa yahAM koI bAdhaka nahIM hai| 16. bhedako mAne vinA bAdhaka sambhava nahIM; jaise zuktikAmeM rajata bhrAntike lie zuktikAkA bheda mAnanA Avazyaka hai| 17, 18. 'A~kha kholate hI nirvikalpaka pratyakSake dvArA sattA sAmAnyake rUpameM paramabrahmakA pratyakSa hotA hai', yaha mAnanA ThIka nahIM; kyoMki nitya, niravayava, vyApaka sattA sAmAnyakA kabhI bhI anubhava nahIM hotaa| A~kha kholanepara bhI pratiniyata deza aura pratiniyatameM padArthoMkA dekhA jAnA kAla Adi vizeSoM sahita hI sAmAnyakA anubhava hotA hai / jisa taraha vizeSa sAmAnyake binA nahIM raha sakatA, usI prakAra sAmAnya vizeSake binA nahIM raha sktaa| ( 19. 'pratyakSa vidhi ( sadbhAva ) ko viSaya karanevAlA hai niSedhako nahIM, isalie usase brahmAdvaitakA niSedha nahIM kiyA jA sakatA,' yaha mAnanA ThIka nahIM; kyoMki vidhike samAna niSedha bhI pratyakSakA viSaya sambhava hai| 20. hetuse brahmAdvaitako siddhi karanepara sAdhya aura hetukA dvaita ho jaayegaa| 621. hetu aura sAdhyameM sarvathA tAdAtmya mAnanA ucita nahIM; kyoMki sarvathA tAdAtmya mAnanepara unameM sAdhya-sAdhanabhAva nahIM bana sktaa| 22. Agamase advaitakI siddhi mAnanepara Agama aura brahmake dvaitakA prasaMga aayegaa| 23. Agamako brahmakA svabhAva mAnanepara brahma kI taraha Agama bhI asiddha ho jAyegA / 6 24. 'sarva vai khalvidaM brahma' isa vacanase bhI dvaitako hI siddhi hotI hai| sarva (prasiddha saMsAra ) aura brahma ( aprasiddha ) ke bhedase dvaita mAnanA pdd'egaa| 625. svasaMvedana-dvArA puruSAdvaitakI siddhi mAnanepara svasaMvedana aura puruSa (brahma) kA dvaita mAnanA hogaa| svasaMvedanako puruSase abhinna mAnanepara vaha sAdhana nahIM bana sktaa| 26. puruSAdvaita vijJAnAdvaitakI taraha svataH siddha nahIM ho sakatA, kyoMki svarUpakA svataH jJAna nahIM hotaa| 27. yadi puruSAdvaitakI siddhi svataH mAna bhI lI jAye to usI taraha dvaita bhI svataH siddha mAna - lenA caahie| svataH siddhi mAnanA to manamAnI hai; isa taraha tatvopaplava aura nairAtmya bhI siddha ho sakatA hai| isa taraha paramabrahmako siddha karanevAlA koI bhI pramANa nahIM / 28. 'pratyakSa Adi mithyA hai, kyoMki bhedapratibhAsI hai, jaise svapna pratyakSa aadi|' isa anumAnameM pakSa, hetu aura dRSTAntake bheda-pratibhAsako amithyA mAnanepara usI hetu bheda-pratibhAsake sAtha vyabhicArI ho For Private And Personal Use Only

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2 satyazAsana-parIkSA jaayegaa| yadi use mithyA mAneM to mithyA anumAnase sAdhyakI siddhi nahIM ho sktii| dUsaroMke dvArA mAne gaye pakSa Adike bheda - pratibhAsako amithyA mAnakara usase pratyakSako mithyA siddha karanemeM anavasthA AyegI / Acharya Shri Kailassagarsuri Gyanmandir 29. pratyakSameM pratIta honevAle kriyA-kAraka bheda bhrAnta haiM, isalie ve brahma ke bAdhaka nahIM bana sakate; aisA mAnane para bAdhya aura bAdhakako dvaita mAnanA par3egA / $ 30. isa taraha abhrAnta pratyakSa-dvArA prasiddha kriyA- kArakakA bheda paramabrahmAdvaitako dRSTa ( pratyakSa ) viruddha siddha karatA hai | 31. uparyukta vivecanase hI paramabrahmAdvaitazAsana iSTa viruddha bhI siddha hotA hai; kyoMki Upara anumAna aura Agamake dvaitakI carcA kI jA cukI hai| dvaitake binA advaitakI siddhi usI taraha sambhava nahIM hai jisa taraha hetuke binA sAdhyakI siddhi; kyoMki pratiSedhyake binA pratiSedha nahIM hotA / 32. isake atirikta brahmavAda meM tattvopaplavakI taraha puNya-pApa, sukha-duHkha, ihaloka-paraloka, vidyAafaar tathA bandha mokSakI vyavasthA nahIM banegI / 6 33. isa taraha brahmavAdiyoM kA sArA kathana vandhyAputra ke svarUpa-varNanako taraha vyartha hI hai, kyoMki kisI bhI pramANase brahmAdvaita siddha nahIM hotaa| yadi kisI pramANase mAneM to pramANa aura prameyake dvaitakA prasaMga AyegA / bhrAnta pramANase advaitakI siddhi mAnanepara svapna meM dekhe gaye dhue~se vAstavika agnikI upalabdhikA bhI prasaMga AyegA / 6 34. eka bAta yaha bhI hai ki yadi eka hI paramabrahma haiM to vahIM kyoM nahIM sarvaprathama jJAta hotA aura yadi saMsAra - ( prapaJca khara- viSANakI taraha sarvathA abhAva rUpa hai to vahI kyoM ahamahamikatayA pratIta hotA hai ! yaha kahanA ThIka nahIM ki avidyA ke kAraNa aisA hotA hai; kyoMki avidyAko yadi sat mAnA jAyegA to brahma aura avidyAkA dvaita ho jAyegA; yadi asat mAneM to vaha mithyA pratItikA kAraNa nahIM bana sakatI aura yadi sat-asat se bhinna anirvacanIya mAneM to yaha upadeza nahIM bana sakatA ki -- ' avidyA saMsAra dazAmeM hai, kyoMki saMsAra avidyAkA vilAsa hai; mukti dazAmeM nahIM; kyoMki mukti avidyA nivRtti rUpa hai / yaha kahanA ki avidyA anirvacanIya hai, usI taraha hai jisa taraha yaha kahanA ki 'maiMne jIvana bhara ke lie mauna dhAraNa kiyA hai, mere pitA brahmacArI haiM, merI mAM vandhyA haiM' ityAdi / 35-41 ina sAta vAkya khaNDoMmeM avidyAkA vistAra ke sAtha khaNDana kiyA gayA hai / [ zabdAdvaitazAsana-parIkSA ] 42. paramabrahmAdvaita ke uparyukta vivecanase zabdAdvaita kA bhI nirAza ho jAtA hai| paramabrahmAdvaitakI taraha isameM bhI pUrvokta doSa Ate haiM, kevala prakriyA mAtrakA bheda hai; isI kAraNa usakA punaH vistAra nahIM kiyA gayA / [vijJAnAdvaitazAsana-parIkSA ] [ pUrvapakSa ] 61-5 sampUrNa grAhya grAhakAkAra jJAna bhrAnta haiM / jisa prakAra svapna aura indrajAla Adi jJAna bhrAnta hote haiM usI prakAra grAhya grAhakAkAra Adi pratyakSa bhI bhrAnta haiM / bhrAnta, pratyakSa Adike dvArA jAne gaye bAhya artha vAstavika nahIM haiM anyathA svapnapratyakSako bhI vAstavika mAnanA hogA / isa taraha bAhya artha asambhava hai / svasaMvitti (vijJAna) ho khaNDazaH pratibhAsita hotI huI samasta vedya-vedaka vyavahArako karAtI hai| pRthvI, jala, agni, vAyu kSaura AkAza svasaMvittise bhinna kucha bhI nahIM haiN| eka saMvitti hI nIla, pIta, sukha, duHkha Adi aneka prakArase jJAta hotI hai / isalie bAhya arthake abhAva meM vijJAnAdvaita hI siddha hotA hai / For Private And Personal Use Only

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prastAvanA [uttarapakSa ] 66. yaha vijJAnAdvaita pratyakSa viruddha hai kyoMki vijJAna-svarUpa antaraMga arthako taraha bAhya arthakA bhIvAstavika rUpase pratyakSa hotA hai| isa pratyakSako bhrAnta kahanA yukti-yukta nahIM; kyoMki aisA kahanepara vijJAnAdvaitavAdiyoMko sarvathA kSaNika, ananyavedya tathA nAnA santAnavAle vijJAnoMkI siddhi anumAnase karanI hogii| svasaMvedanase siddhi mAnanepara usose puruSAdvaitakI bhI siddhi ho jaayegii| vAstavameM to pUrvokta prakArake vijJAnoMkA anubhava hI nahIM hotA / isalie vijJAnakI siddhi anumAnase hI mAnanI hogii| 7-8. anumAnase saMvitti ( vijJAna ) kA vedya-vedakabhAva mAnanepara bAhya arthameM bhI usIse vedyavedaka bhAva mAna lenA cAhie; kyoMki donoMmeM koI antara nahIM hai| yahA~para anumAna-prayoga isa prakAra hogA "vimatyadhikaraNabhAvApannaM jJAnaM sAkSAtparamparayA vA svarUpavyatiriktArthAlambanam; grAhyagrAhakAkAratvAt; santAnAntarAdyanumAnavat / " yaha kahanA ucita nahIM ki isa anumAnameM bAdhita viplavajJAnase vyabhicAradoSa AyegA; kyoMki aisA kahanepara santAna Adi sAdhanake bhI vahI doSa aayegaa| 9. yadi satyAbhimatajJAnase vAsanAbheda mAnA jAye to bAhya arthake viSayameM bhI aisA hI mAnanA caahie| 10. "bAhya arthake pratyakSakA bAdhaka nIla aura usake jJAnakA abheda maujUda hai, kyoMki donoMkA eka sAtha jJAna hotA hai; jaise dvicndrjnyaan|" yaha anumAna pratyakSakA bAdhaka nahIM bana sakatA; kyoMki isameM kiyA gayA hetu viruddha hai| asiddha bhI hai| 611. "sarve pratyayAH nirAlambanAH, pratyayatvAt, svapnapratyayavat / " yaha anumAna bhI bAhya pratyakSakA bAdhaka nahoM; kyoMki sAdhya aura sAdhana donoM vijJAnamAtra honese hetu nahIM bana sktaa| 6 12. isa taraha vijJAnAdvaita pratyakSa viruddha hai| $ 13. vijJAnAdvaita iSTa viruddha bhI hai; kyoMki anumAnase bAhya artha siddha hote haiN| vaha anumAna isa prakAra hai ___ santi bahirAH, sAdhanadUSaNaprayogAt / " 14.-15. isa anumAnameM sAdhanase prayojana nIla Adike saMvedanatvase hai; dUSaNakA artha hai bAhya arthakA niSedha; tathA ina donoMke prayogakA artha hai prakAzana yA vivecana krnaa| isa taraha vijJAnAdvaita iSTa viruddha bhI hai| [citrAdvaitazAsana-parIkSA] 616. uparyukta vijJAnAdvatake nirAsase citrAtakA bhI nirAsa ho jAtA hai; kyoMki citrAdvaitavAdiyoMke yahAM bhI vijJAnAdvaitakI taraha bAhya arthakA niSedha kiyA gayA hai / [ cArvAkazAsana-parIkSA] [ pUrvapakSa ] 1. "sugato yadi sarvajJaH kapilo neti kA prmaa| tAvubhau yadi sarvajJau matabhedaH kathaM tayoH // " (tattvasaM0 zlo0 3149 ) -sugata yadi sarvajJa hai, kapila nahIM; to isameM kyA pramANa hai ? aura yadi donoM sarvajJa haiM to unake vicAroMmeM paraspara bheda kyoM hai ? For Private And Personal Use Only

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satyazAsana-parIkSA isalie koI bhI sarvajJa nahIM ho sakatA / 62. Agama aura tarka bhI pramANa nahIM; kyoMki unameM bhI paraspara virodha dekhA jAtA hai; ataeva dharmAnuSTAna bhI siddha nahIM hote| kahA bhI hai "tarko'pratiSThaH zratayo vibhinnAH nAso maniryasya vaca: pramANam / / dharmasya tatvaM nihitaM guhAyAM mahAjano yena gataH saH panyA: // " -vicAra karanepara tarka TikatA nahIM, zrutiyAM ( Agama ) vibhinna prakArako haiM, aisA koI muni nahIM jisake vacanoMko pramANa mAnA jA sake / dharmakA tattva gUr3ha hai, isalie mahApuruSa jisa mArga se caleM vahI mArga zreSTha hai| 63. bRhaspatine pratyakSa prasiddha pRthvI, jala, teja aura vAyu inhIM cAra tattvoMkA varNana kiyA hai| zarIra rUpameM pariNata hue inhIM tattvoMmeM caitanya utpanna ho jAtA hai, jisa prakAra gur3a Adi dravyoMke saMyogase mada zakti athavA tA~ta ( snAyu ), tUMbI, daNDa aura agUMThe Adike. saMyogase madhura svara utpanna ho jAtA hai| yaha caitanya garbhase lekara maraNa paryanta 'jIva' 'AtmA' ityAdi nAmoMse pukArA jAtA hai| garbhake pUrva tathA maraNake uparAnta isakA abhAva hai| 64. isa taraha aisA jIva nahIM jisakA paraloka ho; ataeva paralokIke abhAvameM paralokakA abhAva svataH siddha ho jAtA hai| mUrkha loga vyartha hI Thage jAkara paralokake sukhAnubhavake lie zarIra aura ghanakA apavyaya karate haiM / mRtyu avazyambhAvI hai; bhasma huA zarIra phirase vApasa nahIM AnevAlA; isalie jabataka jindago hai, sukhase jonA caahie| agnihotra, tona veda, tridaNDa dhAraNa karanA Adi kArya buddhi aura pauruSahIna logoMkI AjIvikA hai / [ uttarapakSa ] 65-6. pratyakSase pathvI AdikA paraspara upAdAna-upAdeya bhAva dekhA jAtA hai| candrakAnta aura sUryakAnta maNiyoMse candramA aura sUryake prakAzameM kramazaH jala aura agni nikalanA, agnirUpa dIpakase pRthvIrUpa kajjala tathA jala ( svAti nakSatrake ) vizeSase motI bananA, paMkhese havA honA, ityAdi udAharaNa pratyakSase pRthvI Adi tattvoMkA upAdAna-upAdeya bhAva vyakta karate haiM / 67-8. 'jIva nahIM hai' yaha kathana bhI pratyakSaviruddha hai| svasaMvedana pratyakSake dvArA AtmatattvakA anubhava hotA hai / isa taraha anumAnake binA bhI jIvakA astitva siddha hotA hai| hetu to usake lie diyA jAtA hai, jo pratyakSase siddha na ho / hAthameM pahane hue kaMkanako dekhane ke lie darpaNa nahIM liyA jaataa| 69-10. jIva aura zarIrameM bheda hai, kyoMki jIva bhoktA hai aura zarIra bhogya / bhogyake sadbhAvameM bhoktAkI svatantra siddhi ho jAtI hai| zarIrako hI yadi bhoktA mAna liyA jAye to mRtaka zarIrameM bhI bhoktRtvakA prasaMga aayegaa| isa taraha svasaMvedana pratyakSa tathA bhoktRtvake AdhArapara jIvakI svatantra sattA siddha hotI hai| 6 11. cArvAkazAsana iSTaviruddha bhI hai, yaha batAte hue sarvaprathama jIvako pratiSedha, gauNakalpanA, zuddhapada, aneka sammati tathA jinoktike dvArA anAdi, ananta, zarIrase bhinna svatantra tattva siddha kiyA gayA hai| 6 12. kisI bhI vastukA niSedha prakArAntarase usa vastu ke astitvako siddha karatA hai| udAharaNake lie yaha kathana ki 'yahAM ghar3A nahIM hai' prakArAntarase yaha bAta siddha karatA hai ki 'anyatra ghar3A hai'| 13. isa saMdarbha meM yaha tarka ucita na hogA ki-'jisakA sarvathA abhAva hotA hai usIkA niSedha kiyA jAtA hai, jaise gadheke soMga sarvathA nahIM hote, isIlie unakA niSedha kiyA jAtA hai; kyoMki gAya Adike sirapara vidyamAna sIMgoMkA ho gadheke sirapara niSedha kiyA jAtA hai, na ki sarvathA abhAvarUpa siiNgoNkaa| For Private And Personal Use Only

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prastAvanA 11 14. gauNa kalpanAse bhI jIva siddha hotA hai / puruSa-citrako dekhakara yaha kahanA ki 'yaha sajIva citra hai', athavA kisI krodhI lar3akeko dekhakara kahanA 'yaha bAlaka siMha hai' ye donoM gauNa kathana mukhyarUpase kramazaH 'jIva' tathA 'siMha' ke astitvako siddha karate haiN| 15. 'jIvaH' yaha akhaNDa pada pramANapadakI taraha mukhya rUpase apane bAhya arthasahita hai; kyoMki vaha akhaNDa pada hai|' yaha anumAna bhI jIvake astitvako siddha karatA hai| 16. isI taraha aneka viziSTa jana saMmata honese tathA Aptake dvArA upadiSTa honese bhI jova siddha hotA hai| 17. caitanya svarUpa jIvake rAga Adi tathA jar3a zarIrake bAlaka, yuvA, vRddha Adi alaga-alaga dharma dekhe jAte haiM, isalie donoMko eka nahIM mAnA jA sktaa| yadi jIvako bhUtoMkA dharma mAne to 'upAdAna kAraNake samAna hI kArya hotA hai' isa niyamake anusAra jIvake bhI pRthvI Adi tattvoMke samAna dhAraNa, IraNa, drava, uSNatA Adi mUrta dharma ho honA cAhie; ataeva jIva zarIrase bhinna hI hai| 18. tatkAla utpanna bAlakako stanyapAnameM ruci honA, mRta vyaktiyoMkA kabhI yakSa, rAkSasa Adi yonimeM utpanna honekA svayaM kathana karanA tathA kisI-kisI-dvArA pUrvabhavakA smaraNa kiyA jAnA, ina tInoM bAtoMse paralokakA bhI sadbhAva siddha hotA hai / 19. janma Adi kAraNa samAna honepara bhI sukha, duHkha Adiko vibhinnatA honA puNya-pApake astitvako siddha karatA hai| 20-22. cArvAka kevala pratyakSako pramANa mAnate haiN| pratyakSa mAtra se sarvajJakA abhAva siddha karanA asambhava hai| pratyakSadvArA kisI nizcita sthAna aura samayameM sarvajJakA niSedha kiyA jA sakatA hai sarvatra aura trikAla meM nhiiN| kisI sthAna aura samaya vizeSa sarvajJakA abhAva mAnanemeM cArvAkoMke atirikta anya logoMko bhI vivAda nahIM; kyoMki 'isa samaya yahA~ koI sarvajJa nahIM hai' yaha kathana anyatra anya samayameM sarvajJako vidyamAnatAko svayameva siddha kara detA hai| isI taraha sarvatra aura trikAlameM yadi sarvajJakA abhAva kahA jAye to abhAva siddha karanevAlA sarva ( triloka ) aura trikAlako jAnaneke kAraNa svayaM sarvajJa ho jAyegA; kyoMki sarvajJakI paribhASA bhI yahI hai ki jo tInoM lokoM aura tInoM kAloMke samasta padArthoMko eka sAtha hastAmalakavat jAnatA hai vahI sarvajJa hai| 23. isa taraha kevala pratyakSa pramANake AdhArapara sarvajJakA abhAva siddha nahIM kiyA jA sakatA, cArvAkoMko anumAna mAnanA iSTa hI nahIM; ataeva anumAnase abhAva siddha karanekA prazna hI nahIM utthtaa| isataraha sarvajJake sadbhAvameM koI bAdhaka na honese vaha nirvivAda siddha ho jAtA hai| isa prakAra saMkSepameM cArvAkasiddhAntoMkA khaNDana karake kahA gayA hai ki ukta prakAra cArvAkazAsana dRSTa aura iSTa viruddha honeke kAraNa buddhimAnoMke dvArA AdaraNIya nahIM ho sakatA tathA isake dvArA syAdvAdakA virodha bhI nahIM ho sktaa| [bauddhazAsana-parIkSA ] [ pUrvapakSa ] 61. rUpa, vedanA, vijJAna, saMjJA aura saMskAra ye pA~ca hI tattva haiM / rUpa, rasa, gandha aura sparzake paraspara asaMbaddha aura sajAtIya tathA vijAtIya paramANuoMse bhinna paramANu rUpa-skandha haiM / sukha-duHkha Adi vedanA-skandha haiM / savikalpaka-nirvikalpaka jJAna vijJAna skandha haiN| jAti AdikI kalpanAse yukta jJAna savikalpaka aura usase rahita jJAna nirvikalpaka kahalAtA hai| vRkSAdike nAma saMjJA-skandha haiM / jJAna tathA puNya-pApakI vAsanA saMskAra-skandha haiN| isa prakAra ye pA~ca skandha haiM / For Private And Personal Use Only

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satyazAsana-parIkSA 2-3. ina paMca skandhoMmeM pUrva-pUrvake cittakSaNa uttarottara cittakSaNoMko upAdAnopAdeya rUpase janma dete haiM / yadyapi ve paraspara bhinna, niranvaya, niraMza tathA pratyeka kSaNameM vinAza honevAle haiM phira bhI bhrAntike kAraNa unameM ekatvakA pratyabhijJAna hotA hai; ise hI saMskArarUpase vartamAna honeke kAraNa AtmA kaha dete haiM / vAstavameM ve bhinna hI haiN| avidyA aura tRSNAke samApta ho jAnepara santAnakI pUrNa ucchitti honA mokSa hai / kASAya covara dhAraNa karanA, sira mur3AnA, brahmacarya pAlana karanA Adi mokSake upAya haiN| 64. mumukSuko duHkha, samudaya, nirodha aura mArga ye cAra Aryasatya avazya jAnanA cAhie / duHkha cAra prakArake haiM-sahaja, zArIrika, mAnasika aura Agantuka / kSudhA, tRSNA, kAma, bhaya Adi sahaja duHkha haiM; vAta, pitta aura kaphako viSamatAse utpanna honevAle zArIrika duHkha haiM; dhikkAra, avajJA tathA icchAvighAtase utpanna honevAle mAnasika duHkha haiM tathA zIta, vAyu, vajrapAta Adise utpanna honevAle Agantuka duHkha haiM / ina duHkhoMse yukta cittakSaNa saMsAriyoMke duHkha kahalAte haiM / duHkhako utpanna karanevAle karmabandhake kAraNa avidyA aura tRSNA duHkhasamudaya hai| vastuko yAthAtmya pratipatti na honA avidyA hai, tathA iSTa indriya viSayoMko prApta karaneko tathA aniSTa indriya viSayoMko dUra karanekI icchA tRSNA hai| avidyA aura tRSNAkA nAza ho jAnese nirAsrava cittakSaNa athavA santAnocchitti rUpa mokSa duHkhanirodha hai| 65. mokSake kAraNa mArgaNA hai / mArgaNAke ATha aMga haiM1. samyaktva 5. karma 2. saMjJA 6. antarvyAyAma 3. saMjJI 7. AjIvasthiti 4. vAkkAya 8. samAdhi padArthoMkA yAthAtmyadarzana samyaktva hai / vAcaka zabda saMjJA tathA vAcya artha saMjJI hai| vacana aura kAya (zarIra)ke kArya vAvakAya hai| vAyudhAraNA antavyAyAma hai / Ayuparyanta prANadhAraNa karanA AjIvasthiti hai / saba duHkha rUpa hai, saba kSaNika hai, saba nirAtmaka hai, saba zUnya hai, isa tarahakI satyabhAvanA samAdhi hai| ___bhAvanAke prakarSa se avidyA aura tRSNAkA nAza ho jAtA hai / samasta padArthoMkA jJAna karAnevAle cittakSaNa nirAsrava ho jAte haiM / yahI yogipratyakSa hai / yogI Ayuparyanta upAsakoMko dharmakA upadeza dekara anta meM nirvANako prApta kara letA hai| Ayuke samApta ho jAnepara dIpakake bujha jAne ke samAna AtmAkA anta ho jAnA nirvANa hai| jisaprakAra dIpaka bujhanepara na to pRthvIko jAtA hai, na AkAzako, na kisI dizAko aura na kisI vidizAko; pratyuta telake samApta ho jAnese zAnta ho jAtA hai; isI taraha nirvANako prApta huA jova na to pRthvIko jAtA hai, na AkAzako, na kisI dizAko aura na vidizAko; pratyuta mohake nAza ho jAnese zAnta ho jAtA hai / [ uttarapakSa] 6 6. uparyukta bauddha siddhAnta pratyakSa viruddha hai / pratyakSase niranvaya, vinAzazIla paramANukA sAkSAtkAra nahIM hotA, isake viparIta sthira, sthUla aura sAdhAraNa AkAravAle ghaTAdikA hI pratyakSa hotA hai| 67. yaha mAnanA yuktiyukta nahIM ki atyanta Asanna aura saMsRSTa paramANuoMmeM hI bhramase sthUla, sthira AdikA jJAna hotA hai; kyoMki aisA mAnanepara pratyakSakA 'pratyakSaM kalpanApoDhamabhrAntam' yaha lakSaNa nahIM bnegaa| 68. paramANuoMmeM bhI yaha lakSaNa nahIM bntaa| For Private And Personal Use Only

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prastAvanA 13 9. nirvikalpaka pratyakSase paramANuoMkA pratyakSa nahIM ho sakatA; kyoMki avisaMvAdarahita honeke kAraNa nirvikalpaka pratyakSa anizcayAtmaka hai; ataeva apramANa hai| 6 10-50. ina vAkyakhaNDoMmeM vistArake sAtha paramANu-pratyakSakA khaNDana hai / [ sAMkhyazAsana-parIkSA] [pUrvapakSa ] 1. yaha samasta saMsAra pradhAna (prakRti) maya hai| sattva, raja aura tamoguNakI sAmyAvasthAkA nAma pradhAna (prakRti ) hai| 62. sattva guNa iSTa, prakAzaka tathA laghu hotA hai| isake udayase prazasta hI pariNAma hote haiN| rajoguNa cala, avaSTaMbhaka, dAraka aura grAhaka hotA hai / isake udayase rAga pariNAma hote haiM / guru, AvaraNa karanevAlA tathA ajJAnarUpa tamoguNa hai / isake udayase dveSake kAraNa ajJAnarUpa hI pariNAma hote haiM / ina tInoM guNoMko sAmyAvasthA prakRti hai / pradhAna va bahudhAnaka isake nAmAntara haiM / .6 3. prakRti hI saMsArako utpanna karanevAlI hai| prakRtise mahAn, mahAnse ahaMkAra, ahaMkArase paMcatanmAtrA, pAMca jJAnendriyAM, pAMca karmendriyAM aura mana ye SoDazagaNa tathA paMcatanmAtrAoMse paMcabhUtoMkI utpatti hotI hai| 4. ye caubIsa tattva haiN| paccIsavAM jIva tathA chabbIsavA~ mukta hai| yaha nirIzvara sAMkhyoMkI mAnyatA hai / sezvara sAMkhyoMke anusAra chabbIsA mahezvara hai tathA sattAIsavA~ mukta hai| $ 5. prakRti aura puruSake bheda-vijJAnase mokSa hotA hai| paMcaviMzati tattvoMkA parijJAna mokSakA kAraNa hai| [ uttarapakSa ] 66-7. yaha sAMkhyamata dRSTa ( pratyakSa ) viruddha hai-sAMkhyoMne prakRtiko nitya tathA sarvavyApI mAnA hai| isakA artha hai ki saba kucha sabhI jagaha rahanA cAhie 'sarvaM sarvatra vrtte'| kintu pratyakSase aisA jJAta nahIM hotaa| 8-10. 'sabakA saba jagaha sadbhAva rahanepara bhI jisakA jahA~ AvirbhAva hotA hai vahI vahA~ dRSTigocara hotA hai / ' sAMkhyoMkA yaha kathana yukta nahIM; kyoMki yaha AvirbhAva kisI bhI taraha siddha nahIM hotaa| 6 11. isI taraha tirobhAva mAnanA bhI ucita nahIM; kyoMki vaha bhI AvirbhAvakI taraha siddha nahIM hotA / isa prakAra AvirbhAva aura tirobhAvake asiddha honese pradhAna bhI asiddha ho jAtA hai| usake abhAvameM mahat Adi kucha bhI nahIM bnegaa| 12. isake bAda bhI yadi mahadAdikA nirUpaNa kareM to prazna hogA ki yaha pradhAnakA kArya hai yA pariNAma ? kArya mAnanepara sarvathA sat athavA sarvathA asat kAryakI utpatti nahIM ho sktii| $ 13. pariNAma mAnanepara prazna hogA ki pariNAma prakRtise bhinna haiM yA abhinna ? abhinna mAnanepara kramase vRtti nahIM hogI aura bhinna mAnanepara prakRtike sAtha unakA sambandha nahIM mAnA jA sktaa| 14. prakRtiko pariNAmoMkA upakArI mAnanA bhI ThIka nahIM; kyoMki aneka doSa Ate haiM / 15. yadi yaha mAne ki pariNAma prakRtise na bhinna hai na abhinna, prakRti hI mahadAdi rUpameM pariNata hoto hai; to yaha mAnanA bhI ThIka nahIM; kyoMki isase svayaM sAMkhyasammata nityaikAntakA virodha hotA hai / 16. isa taraha aneka bAdhakoMke honese prakRti (pradhAna ) siddha nahIM hotii| bhogya prakRtike abhAvameM bhoktA puruSa bhI siddha nahIM hotA / isa prakAra sAMkhyAbhimata sabhI tattva zUnya ho jAte haiN| $ 17-18. sAMkhyamata iSTa viruddha bhI hai-kathaMcit nityatva sAdhaka anumAnase kUTastha nitya puruSakA virodha AtA hai| anumAna isa prakAra hai : For Private And Personal Use Only

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satyazAsana-parIkSA "vivAdApannaH puruSaH syAdanityaH, anityabhogAbhisambandhatvAt; yaditthaM taditthaM dRSTam, yathA bhogasvarUpam / " 6 19. dRSTa tathA 'iSTa viruddha honese sAMkhyAgama bhI pramANa nahIM hai; isalie unakA dharmAnuSThAna bhI nahIM banatA / isa prakAra dRSTeSTa viruddha honese sAMkhyamata samyak nahIM hai / [ vaizeSikazAsana-parIkSA] [ pUrvapakSa] 1. buddhi, sukha, duHkha, icchA, dveSa, prayatna, dharma, adharma aura saMskAra ina nava Atma guNoMkA-atyanta uccheda mokSa hai / dravya, guNa, karma, sAmAnya, vizeSa tathA samavAya ina padArthoMke sAdharmya aura vaidhayaMkA tattvajJAna mokSakA kAraNa hai| zaiva, pAzupata Adi dIkSAgrahaNa, jaTAdhAraNa, trikAla bhasmoddhulana Adi tapa aura anuSThAna bhI mokSake hetu hai / 2-4. dravya nava haiM-pRthvI, jala, teja, vAyu, AkAza, kAla, dik, AtmA aura mana / rUpa, rasa, gandha, sparza, saMkhyA, parimANa, pRthaktva, saMyoga, vibhAga, paratva, aparatva, buddhi, sukha, duHkha, icchA Adi caubIsa guNa haiM / utkSepaNa, apakSepaNa Adi pA~ca karma haiN| para aura aparake bhedase sAmAnya do prakArakA hai / nitya dravyoMmeM rahanevAlA vizeSa hai| ayuta siddha tathA AdhAra aura AdheyabhUta dravyoMkA sambandha samavAya kahalAtA hai| inake sAdharmya-vaidharmyakA tattvajJAna mokSakA kAraNa hai| $ 5-7. tattvajJAnase mithyAjJAna dUra ho jAtA hai; mithyAjJAnake dUra honese tajjanya rAga-dveSa; rAga-dveSakI nivRttise tajjanya kAya-vAG-manovyApArarUpa pravRtti tathA usake dUra honese karma-bandha-nivRtti ho jAtI hai / pUrvopArjita karmoMkA nAza bhoganese hI hotA hai anyathA nhiiN| ina karmoMko bhoganeke viSayameM do mata haiM--pahaleke anusAra eka bhavameM bhI bhoge jA sakate hai aura dUsareke anusAra aneka bhavoMmeM / [ uttarapakSa] 8.9. yaha vaizeSikazAsana pratyakSaviruddha hai-vaizeSikAbhimata avayava-avayavI, guNa-guNI AdikA sarvathA bheda pratyakSaviruddha hai; kyoMki pratyakSase avayava-avayavI Adi kathaMcit abhinna pratIta hote haiN| 10-11. yaha kahanA ucita nahIM ki samavAyake dvArA donoM arthAntara pratibhAsita hote haiM; kyoMki pratyakSa buddhi meM aisA kabhI bhI pratibhAsita nahIM hotA ki 'ye avayava haiM, ye avayavI haiM aura yaha unakA samavAya / ' 12-26. vaizeSikAbhimata samavAya sambandha bhI yuktiyukta nahIM; kyoMki isake mAnanemeM aneka doSa Ate haiN| [ ina vAkya khaNDoMmeM vistArake sAtha aneka upapattiyoM dvArA samavAyakA khaNDana kiyA gayA hai / ] 27-28. vaizeSika mata iSTa viruddha bhI hai-vaizeSikoMne saMsArako IzvarakRta mAnA hai, jo ki anumAnaviruddha hai / anumAna isa prakAra hai "nezvarastanvAdonAM kartA, azarIratvAt , ya evaM sa evam, yathAtmA, tathA cAyam, tasmAttathaiva / " 29. 'sazarIrI bhI buddhi, icchA aura prayatnake binA kArya nahIM kara sakatA, isalie inhIMko kAraNa mAnanepara Izvara zarIrake binA bhI jagatkartA bana sakatA hai|' vaizeSikoMkA yaha mAnanA ucita nahoM; kyoMki IzvarameM buddhi, icchA aura prayatna bhI asaMbhava haiM / muktAtmAmeM jisa taraha inakA abhAva hai vaise ho Izvara meM bhii| isake atirikta ghaTa-paTa Adi buddhimannimittaka haiM na ki pRthvI, parvata Adi / 630. itanA honeke bAda bhI yadi haThAgrahase Izvarako kartA mAnA jAye to prazna hogA ki Izvara saMsArake prANiyoMko itanA duHkha kyoM detA hai; jaba ki acche sAdhu Adi bhI kisI prANIko duHkha nahIM For Private And Personal Use Only

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prastAvanA dete to phira itanA mahAn Izvara kyoM duHkha degA? aise bhayaMkara duHkha denevAlA to koI rAkSasa hI ho sakatA hai Izvara nhiiN| 31. yadi duHkhakA kAraNa karmoko mAneM to phira Izvarako mAnanekI jarUrata nahIM, karma hI zarIrAdike bhI kAraNa ho jaayeNge| . 32. yaha kahanA ucita nahIM ki acetana karmose tanukaraNAdikI utpatti kaise hogI; kyoMki jisa prakAra madirA, madana, kodrava Adise unmAda Adi kArya utpanna ho jAte haiM; usI prakAra karmoMse zarIrAdi bhii| 33-34. vaizeSikoMke dvArA Izvara kartRtva siddhi ke lie diyA gayA buddhimanimittatva hetu bhI Thoka nahIM; kyoMki yaha eka buddhimat kAraNako siddha karatA hai yA anekako ? prathamapakSa meM hetu anekAntika hai tathA dvitIya pakSameM siddhasAdhana doSa AtA hai| 35. buddhimannimittatvako jagatkartRtva siddha karaneke lie hetu mAnanepara aura bhI aneka doSa Ate haiM / isalie ThIka hI kahA hai ki vaizeSikazAsana iSTaviruddha bhI hai| [ naiyAyikazAsana-parIkSA] [ pUrvapakSa ] 61. pramANa, prameya, saMzaya, prayojana Adike tattvajJAnase mokSa hotA hai / 62. bhaktiyoga, kriyAyoga tathA jJAnayogase sAlokya, sArUpya, sAmIpya tathA sAyujya mukti hotI hai| 63-5. mahezvarameM svAmo-sevaka bhAva rUpase taccitta hokara jIvanabhara usako paricaryA karanA bhaktiyoga hai, isase sAlokya mukti hotI hai / tapa, svAdhyAya, anuSThAna Adi kriyAyoga hai| isase sArUpya yA sAmIpya mukti hotI hai / paramezvara-tattvakA anavarata cintana aura paryAlocana jJAnayoga hai; isake yama niyama Adi ATha aMga haiM, isase sAyujya mukti hotI hai| [ uttarapakSa ] 6. vaizeSikazAsanameM jisa prakAra pratyakSa aura anumAna virodha Upara pradarzita kiyA gayA hai uso taraha ukta donoM hI prakArakA virodha isa zAsana meM bhI AtA hai, ataH punaH yahAM nahIM duharAyA gyaa| 67. hAM, itanA yahAM vizeSa jJAtavya hai ki naiyAyikoMke dvArA mAne gaye padArthoMmeM-se indriya, buddhi aura mana arthopalabdhike sAdhaka honese pramANa-koTimeM Ate haiM, isa kAraNa prameyoMmeM unakA samAveza nahIM ho sktaa| saMzayAdiko prameyabhinna mAnanepara unako vyavasthA nahIM bana skegii| isake atirikta viparyaya tathA anadhyavasAyako SoDaza padArthose pRthak pratIti honeke kAraNa naiyAyikoMkI SoDazapadArtha-vyavasthA nahIM bntii| 18. isa prakAra naiyAyika aura vaizeSika siddhAnta dRSTeSTa viruddha honese unakA pratipAdaka Agama bhI pramANa nahIM banatA / isalie unakA laukika tathA vaidika sabhI kathana mithyA hai / [ mImAMsaka yA bhAdRprAmAkarazAsana-parIkSA] [ pUrvapakSa ] 1. mImAMsakoMke mukhyatayA do saMpradAya hai-bhATTa aura prAbhAkara / inameM bhATToMkI mAnyatA isa prakAra hai __ pRthvI, apa, teja, vAyu, dik , kAla, AkAza, AtmA, mana, zabda aura tama ye gyAraha hI padArtha haiM / tadAzrita guNa, karma Adi inhIM padArthoMke svabhAva honese padArthAntara nahIM haiN| isa taraha padArthoMke yathArtha jJAnase karmokA nAza hotA hai| For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 16 www.kobatirth.org satyazAsana-parIkSA Acharya Shri Kailassagarsuri Gyanmandir 2. prAbhAkaroM kI mAnyatA isa prakAra hai dravya, guNa, kriyA, jAti, saMkhyA, sAdRzya, zakti, samavAya aura krama ye nava hI padArtha haiM / inameM pRthvI Adi dravya haiM, rUpAdi guNa haiM, utkSepaNa Adi kriyA hai, sattA, dravyatva Adi jAti hai, eka, do Adi saMkhyA hai, gokA pratiyogI gavayagata aura gavayakA pratiyogI gogata sAdRzya hai; sAmarthyako zakti kahate haiM, guNa aura guNI AdikA sambandha samavAya hai; ekake bAda dUsarA, yaha krama haiM ye nava hI padArtha haiM; inake yathArthajJAnase niHzreyasa (mokSa) kI siddhi hotI hai / 3. veda par3hakara, usake arthako jAnakara, usameM batAye gaye nitya, naimittika, kAmya, niSiddha anuSThAnakA krama nizcita karake tadanusAra pravRtti karanepara svarga aura apavargakI siddhi hotI hai / 4. mumukSuko pravrajyA lenI hI cAhie, aisA niyama nahIM hai / nyAyapUrvaka dhana kamAnevAlA, tatvajJAnaniSTha, atithipriya, zrAddha karanevAlA, satyavAdI gRhastha bhI mukta ho jAtA hai / $ 5. bhATToMke anusAra mokSArthIko kAmya aura niSiddha anuSThAna nahIM karanA caahie| prAbhAkaroMke anusAra karanA cAhie / [uttarapakSa ] 6. yaha mImAMsaka mata dRSTa ( pratyakSa ) viruddha hai / bhATTa tathA prAbhAkaroMke anusAra pRthivyAdi artha sattAsAmAnyake dvArA jAne jAte haiN| unhoMne sattAsAmAnyako nitya, niravayava, eka aura vyApaka mAnA hai / yaha pratyakSaviruddha hai; kyoMki isa tarahake sAmAnyakI kahIM bhI pratIti nahIM hotI / $ 7-8. isake bAda bhI yadi haThAgrahase vaisA hI mAnA jAye to kaheMge ki eka vyakti meM sarvAtmanA vartamAna sAmAnyakI anyatra vRtti nahIM ho sakatI; kyoMki anyatra vRtti meM taddezagamana Adi jitane bho vikalpa ho sakate haiM ve sabhI doSayukta haiM / isa taraha anya vyakti meM sAmAnyake abhAvakA prasaMga aayegaa| kahA bhI hai"na yAti na ca tatrAsIdasti pazcAnna cAMzavat / pUrvamAdhAramaho vyasanasantatiH // " jahAti 69. mImAMsakoM kA kahanA hai ki yaha doSa bhedavAdiyoMke yahA~ hI A sakate haiM; sAmAnya aura vyaktikA tAdAtmya mAnA hai, isalie ukta doSa nahIM / yaha kathana ThIka nahIM hai; taraha sAmAnyake bhI sAdhAraNa aura asAdhAraNa rUpa mAnanekA tathA vyaktikI taraha isake bhI mAnanekA prasaMga AyegA / mImAMsakoMne to kyoMki vyaktiko utpAda - vinAza 10. sAmAnyarUpatA hI sAdhAraNarUpatA nahIM hai / utpAda - vinAza bhI nahIM banate, isa taraha viruddha dharma- bAdhA honese vyakti aura isakA bheda ho jAyegA / 11-16. isa prakAra aneka doSayukta honese mImAMsakasammata sAmAnya siddha nahIM hotA / [ ina vAkya khaNDoM meM vistAra ke sAtha sAmAnyakA khaNDana hai / ] [4] satyazAsana - parIkSA tathA anya grantha For Private And Personal Use Only [ a ] jaina grantha [1] tatvArtha sUtra aura satyazAsana - parIkSA tattvArthasUtra jaina sAhitya ke Adya saMskRta sAhityakAra AcArya umAsvAtiko mahAn kRti hai / jaina tattvajJAna, pramANa, naya, bhUgola AdikA kramabaddha suvyavasthita vivecana karanevAlA yaha prathama saMskRta grantha hai| tatvArtha sUtrapara svopajJa bhASya, pUjyapAda kI sarvArthasiddhi, bhaTTa akalaMkakA tatvArthavArtika, zrutasAgara sUrikI tattvArthavRtti Adi aneka mahattvapUrNa TIkAe~ haiN| svayaM vidyAnandine tattvArthasUtra ke eka-eka zabdakA tArkika zailI meM vistRta vivecana karanevAlA tattvArthazlokavArtika grantha likhA / 1. zvetAmbara mAnyatA ke anusAra /

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Shri Mahavir Jain Aradhana Kendra prastAvanA 17 satmazAsana-parIkSA meM bandha ke viSaya meM jainadRSTiko spaSTa karate hue prakArAntarase umAsvAtike sUtroM ko hI prastuta kiyA gayA hai / tulanAke lie dekheM " snigdharUkSatvAdvandhaH, na jaghanyaguNAnAm, guNasAmye sadRzAnAm, dhikAdiguNAnAM tu / " dyn [ tatrArthasU0 a0 5, sU0 33-36 ] "taiH ( syAdvAdibhiH ) paramANUnAM snigdharUkSANAmajaghanyaguNAnAM dvayadhikAdiguNAnAM vijAtIyAnAM sajAtIyAnAM ca satutoyavat santaptajatukhaNDavat kathaMcit skandhAkArapariNAmAtmakasya saMbandha - syAbhyupagamAt www.kobatirth.org [2] AptamImAMsA aura satyazAsana-parIkSA AptamImAMsA svAmI samantabhadrakI amara racanA hai / akalaMkane isapara gUr3ha tarkazailI meM aSTazatI nAmakI TIkA likhI / vidyAnandine aSTazatIko pUrNataH antarhita karake AptamImAMsApara aSTasahasrI nAmaka bRhat TokA likhii| vidyAnandakI pratyeka racanApara AptamImAMsAkI tarkazailI, bhAva aura bhASAkA spaSTa prabhAva hai / satyazAsana-parIkSA meM pratyeka zAsanako dRSTeSTaviruddha siddha karanekA tarka vidyAnandiko AptamImAMsA ke nimna padyase prApta huA lagatA hai "vanmatAmRtabAhyAnAM sarvathaikAntavAdinAm / tAmimAnadagdhAnAM sveSTuM dRSTena bAdhyate // ' Acharya Shri Kailassagarsuri Gyanmandir vidyAnanda isa kArikAmeM Aye dRSTa aura iSTa zabdase preraNA pAkara sasyazAsana - parIkSAko pRSThabhUmi taiyAra kI hogI / vibhinna prasaMgoM para satyazAsana-parIkSA meM AptamImAMsAkI ATha kArikAe~ uddhRta haiM / 1. satya 0 bauddha 0 puruSAdvaita kI samAlocanA karate hue vidyAnandine jo tarka upasthita kiye haiM unakI sAkSImeM AptamImAMsAkI cAra kArikAeM uddhRta haiM [ka] advaitakI siddhi yadi kisI hetuse hotI hai to hetu aura sAdhyakA dvaita ho jAyegA aura yadi hetuke binA hI siddhi ho jAtI hai to vacanamAtrase dvaita kyoM nahIM ho jAyegA ? 1. " hetora dvaitasiddhizcet dvaitaM syAddhetusAdhyayoH / hetunA cedvinA siddhitaM vAmAtrato na kim // ' 10 627 2. zrAptamI0 zlo0 7 Sy 3. satya0 paramabrahma0 20 4. vahI : 30 3 advaitaikAnta pakSa meM pratyakSavirodha dikhAte hue nimna zlokakA pramANa diyA hai2. "advaitaikAntapakSe'pi dRSTo bhedo viruddhayate / kArakANAM kriyAyAzca naikaM svasmAtprajAyate // 4 For Private And Personal Use Only t rw [ AptamI0 zlo0 26 ] [ AptamI0 zlo0 24 ]

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Shri Mahavir Jain Aradhana Kendra 18 satyazAsana-parIkSA advaitakA nirAsa karate samaya anumAna virodha dikhAneke lie nimna kArikAkA pramANa diyA gayA hai-- 3. "advaitaM na vinA dvaitAdaheturiva hetunA / saMjJinaH pratiSedho na pratiSedhyAhate kvacit // ' www.kobatirth.org [ AptamI0 zlo0 27 ] pratyakSa aura anumAnase virodha dikhAneke uparAnta advaitaikAnta pakSa meM vidyAnandine eka aura vyAvahArika kaThinAI yaha batalAyI hai ki advaitako mAnanepara advaitavAdiyoMkA dharmAnuSThAna Adi bhI nahIM bana sakegA / isI bAta kA vivecana karake AptamImAMsAkI nimnakArikAkA pramANa diyA hai4. "karmadvaitaM phaladvaitaM lokadvaitaM ca no bhavet / vidyA vidyAdvayaM na syAd bandhamokSadvayaM tathA / / " 2 Acharya Shri Kailassagarsuri Gyanmandir [ AptamI0 zlo0 25 ] [kha] bauddhazAsana parIkSA meM vRttidoSakA nirAkaraNa karate hue nimnakArikA uddhRta kI gayI hai-- 5. " ekasyAnekavRttirna mAgAbhAvAdbahUni vA / mAgavAvAsya naikatvaM doSo vRtteranArhate // 3,, [ AptamI0 zlo0 62 ] [ga] sAMkhyazAsana-parIkSA meM kUTastha - nityatAkA nirAsa karate hue AptamomAMsAko do kArikAoM ke ardhabhAga pramANarUpameM uddhRta kiye haiM wrd 6. "yadi sat sarvathA kAryaM vanotpattumarhati / " $ 1. vahI : 631 2. vahI : 32 3. satya0 bauddha0 925 """ 7. " yadyasa sarvathA kArya tanmAjani khapuSpavat // zrAptamI0 ilo0 42 ] [gha] vaizeSikazAsana-parIkSA meM samavAya sambandhakA nirAkaraNa karane ke prasaMga meM AptamImAMsAkA nimnazlokArthaM uddhRta hai- 4. satya0 sAMkhya0 6 12 5. vahI : 12 6, satya0 vaize 0 8. "kAryabhrAntairaNubhrAntiH kAryaliGgaM hi kAraNam / 24 [ AptamI0 zlo0 39 ] [3] yuktyanuzAsana aura satyazAsana - parIkSA yuktyanuzAsana bhI svAmI samantabhadrakI kRti hai / jaisA ki likhA jA cukA hai, jaina nyAyako pRSThabhUmi taiyAra karanevAle isa mahAn AcAryakA samasta cintana vidyAnandikA upajIvya rahA hai / yuktyanuzAsanapara vidyAnandine yuktyanuzAsana TIkA yA yuktyanuzAsanAlaGkAra nAmaka TIkA likhI / satyazAsana-parokSAmeM vibhinna prasaMgoM para yuktyanuzAsana ke sAta padya pramANarUpameM uddhRta kiye gaye haiM[ka] vijJAnAdvaitazAsana - parIkSA meM bAhya arthakA samarthana karaneke prasaMga meM aneka upapattiyoM ke sAtha For Private And Personal Use Only [ AptamI 0 zlo0 68 ]

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prastAvanA yuktyanuzAsanakA nimna padya uddhRta kiyA gayA hai 1. "anarthikA sAdhanasAdhyadhIzcedvijJAnamAtrasya na hetusiddhiH / athArthavatvaM vyabhicAradoSo na yogigamyaM paravAdisi [yuktyanu0 zlo0 18] [kha] cArvAkazAsanameM cArvAkAbhimata siddhAntoMkA khaNDana karaneke bAda yuktyanuzAsanake nimnalikhita tIna padya uddhRta haiM 2. "madyAGgavadbhUtasamAgame jJaH zaktyantaravyaktiradevasRSTiH / ityAtmaziznodarapuSTituSTaini-mayairhAmRdavAH pralabdhAH // 3. dRSTe viziSTe jananAdihetau viziSTatA kA prati sattvameSAm / svabhAvataH kiM na parasya siddhiratAvakAnAmapi hA prpaatH|| 4. svacchandavRtterjagataH svabhAvAduccairanAcArapadeSvadoSam / niryuSya dIkSA samamuktimAnAstvadRSTibAhyAH vat vibhramanti // " [ga] bauddhazAsana-parIkSAmeM svalakSaNake vivecana prasaMgameM yuktyanuzAsanakA nimna padya AyA hai 5. "avAcyamityatra ca vAcyamAvAdavAcyamevetya yathApratijJam / / svarUpatazcet pararUpavAci svarUpavAcIti vaco viruddham // " [yuktyanu0 zlo0 29] isI parIkSAke eka anya prasaMgameM avisaMvAdI jJAnako pramANatAkA nirasana karate hue nimna padya AyA hai 6. "pratyakSabuddhiH kramate na yatra talliGgagamyaM na tadarthaliGgam / vAco na vA tadviSayeNa yogaH kA tadgatiH kaSTamazRNvatAM te||" [yuktyanu0 zlo0 22] [gha ] vaizeSikazAsana parIkSAmeM samavAya sambandhake viSayameM vicAra karate samaya yuktyanuzAsanakA nimna padya do bAra uddhRta kiyA gayA hai 7. "abhedabhedAtmakamarthatattvaM tava svatantrAnyataratkhapuSpam / avRttimattvAt samavAyavRttessaMsargahAneH sakalArthahAniH // "" [yuktyanu0 zlo0 7 ] [4] nyAyavinizcaya aura satyazAsana-parIkSA nyAyavinizcaya jaina nyAyake prasthApaka AcArya bhaTTa akalaMkakI kRti hai| dharmakIrti ke pramANavAtikakI taraha isa granthako racanA gadya-padyameM kI gayI thI; kintu pUrA grantha abhItaka upalabdha nahIM huaa| padya bhAgapara vAdirAjako nyAyavinizcayavivaraNa nAmaka TIkA hai; usI TokAmeM-se padyoMkA saMkalana karake paM0 mahendrakumArajI nyAyAcAryane isakA sampAdana kiyA thaa| vidyAnandine akalaMkake sabhI zAstroMkA antaHpraviSTa adhyayana kiyA thA tathA apane sAhityakA upajIvya bhI unheM banAyA; isalie vidyAnandike granthoMpara akalaMkake zAstroMko chApa asvAbhAvika nahIM hai| 1. satya vijJAna0611 2. satya. cArvAka. 19 3. satya0 bauddha 0 6 41 4. vahI : 17 5. satya0 vaize0 6 18, 25 6. mAratoya jJAnapITha, kAzI-dvArA prakAzita / For Private And Personal Use Only

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20 satyazAsana-parIkSA satyazAsana-parIkSAmeM nyAyavinizciyakI nimna kArikA bhaTTa akalaMkake nAmollekhake sAtha udadhRta kI gayI hai "taduktaM maTTAkalaGkadevaiHindrajAlAdiSu bhrAntimorayanti na cAparam / api cANDAlagopAlabAlalolavilocanaH // "" [nyAyavini0 ilo0 152 ] paramabrahmAdvaitavAdIne bhedAvabhAsI pratyakSako indrajAla AdikI taraha bhrAnta kahakara advaitako siddha karaneke lie jo tarka upasthita kiyA usakA nirasana karate hue bhedAvabhAsI pratyakSa tathA indrajAla Adi pratyakSakA paraspara bheda dikhAte hue vidyAnandine uparyukta kArikA upanyarata kI hai| [5] laghIyastraya aura satyazAsana-parIkSA ___ laghIyastraya bhI bhaTTa akalaMkakI dArzanika kRti hai| saMskRta padyoMke sAtha svopajJa vivRti sahita likhe gaye isa granthameM pramANa, naya aura pravacanakA vivecana kiyA gayA hai| laghIyastrayapara AcArya prabhAcandrako 'nyAyakumudacandra' nAmaka vistRta TIkA hai jise laghIyastrayAlaMkAra bhI kahate haiN| satyazAsana-parIkSAmeM laghIyastrayakA nimna padya bhaTTa akalaMkake nAmollekhake sAtha uddhRta kiyA gayA hai "tathaivoktaM maTTAkalaGkadevaiHyathaikaM minadezArthAn kuryAdvayApnoti vA sakRt / tathaikaM bhinnakAlArthAn kuryAdvayApnoti vA kramAt // " [laghIya0 zlo0 37] bauddhazAsana-parIkSAke prasaMgameM sAmAnyakA vivecana karate samaya uparyukta padya pramANarUpase uddhRta kiyA hai| [6] siddhivinizcaya aura satyazAsana-parIkSA bhaTTa akalaMkako mahAn dArzanika kRtiyoMmeM siddhivinizcaya ananya kRti hai| mUla granthake prApta na ho sakane ke bAda bhI sva0 DaoN0 paM0 mahendrakumArajI nyAyAcAryane siddhivinizcaya TIkAke AdhArapara athaka parizrama karake mUla granthakA saMyojana karake pUrNa samRddha saMskaraNa taiyAra kiyA thaa| siddhivinizcayameM vibhinna 12 prakaraNoMmeM aneka dArzanika viSayoMkA vivecana kiyA gayA hai| vidyAnandine niHsaMdeha akalaMkake anya granthoMkI taraha siddhivinizcayakA bhI gahana adhyayana kiyA hogaa| satyazAsana-parIkSAmeM isakA eka pUrNa padya tathA eka AdhA padya do prasaMgoMpara uddhRta hai| [ka] puruSAdvaita yA paramabrahmAdvaitazAsana-parIkSAmeM avidyAkA vicAra karate samaya akalaMkake nAmollekhake sAtha nimna zlokArdha uddhRta kiyA hai"yathA yatrAvisaMvAdastathA tatra prmaanntaa|" [siddhivi0 119] isa padyakA pUrvArdha nimna prakAra hai"pratyakSaM vizadaM jJAnaM prasannAkSetarAdiSu / " [ siddhivi0 1 / 19] 1. satya. paramabrahma0 6 15 2. satya0 bauddha 631 3. bhAratIya jJAnapITha, kAzIse do mAgoMmeM prakAzita / 4. satya. paramabrahma0 6 37 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 21 prastAvanA [kha] bauddhazAsana-parIkSA meM jJAnakA avisaMvAditva samarthana karate hue 'taduktam' kahakara siddhi vinizcayakA nimna padya uddhRta kiyA hai "viSadarzanavatsarvamajJasya kalpanAtmakam / darzanaM na pramANaM syAdavisaMvAdahAnitaH // [ka] yazastilaka - www.kobatirth.org isa padyako paM0 mahendrakumArajIne TokAse nimnarUpameM saMkalita kiyA hai"viSadarzanava dajJasya darzanamavikalpakam / na syAtpramANaM sarvamavisaMvAdahAnitaH / / 2 yadyapi arthako dRSTise donoM padyoMmeM koI vizeSa antara nahIM hai to bhI nizcaya hI vidyAnandiko akalaMkakA mUla padya prApta rahA hogA / [7] yazastilaka aura satyazAsana-parIkSA yazastilaka somadevasUri ( 959 I0 ) kA mahAn saMskRta grantha hai| isameM yazodharakI kathA ke mAdhyama se kalA, sAhitya, saMskRti, itihAsa, dharma, nyAya, darzana Adi aneka viSayoMkA mahattvapUrNa vivecana kiyA gayA hai| somadeva yadyapi na to vidyAnandikA ho ullekha kiyA hai aura na satyazAsana-parIkSAkA hI; kintu somadevane cArvAkamatake khaNDana meM jo tarka diye haiM ve spaSTa rUpase satyazAsana-parIkSA meM vidyamAna haiM / tulanA kIjie-- satyazAsana - parIkSA Acharya Shri Kailassagarsuri Gyanmandir " satyaM na dharmaH kriyate yadi syAdgarbhAvasAnAntara eva jIvaH / na caivam -- jAtismarANAmatha rakSasAM ca dRSTeH paraM kiM na samasti loke / [ utta0 92 ] [kha] yazastilaka-- [fafafar. 9128] " mRtAnAM kecid rakSoyakSAdikuleSu svayamutpannatvena kathayatAM darzanAt keSAMci bhavasmRterupalambhAcca / " [ cArvAka 0 6 18 ] satyazAsana - parIkSA "bhUtAtmakaM cittamidaM ca mithyA svarUpabhedAtpavanAvanIca" "bhUtacaitanyayoH' "abhede zarIrAkArapariNatAvani-vana pavanasakha-pavanAmapyekatvaprasaGgAt / "" For Private And Personal Use Only [ utta0 93 ] [arato SS 99] [ga] yazastilaka meM nimna do padya nIlapaTake nAmase uddhRta kiye gaye haiM, jo ki satyazAsana - parIkSA meM bhI pAye jAte haiM / 1. sadhya0 bauddha0 $ 15 2. siddhivi0 1 / 24 3. vizeSa vivaraNa - yaza0 utta0 pR0 272, satya0, cArvA0 917

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satyazAsana-parIkSA "strImudrA jhaSaketanasya mahatIM sarvArthasaMpatkarI, ye mohAdavadhIrayanti kudhiyo mithyAphalAnveSiNaH / te tenaiva nihatya nirdayataraM muNDIkRtA lumcitAH kecitpaJcazikhIkRtAzca jaTinaH kApAlikAzcApare / payodharabharAlasAH smaravidhUrNitArvekSaNAH, kvacitsalayapaJcamoccaritagotasaGkAriNoH / vihAya ramaNIramUraparamokSasaukhyArthinA maho jaDimaDiNDimo viphalabhANDapAkhaNDinAm // ' inameM se pahalA padya bhartRharike zRGgArazatakameM pAyA jAtA hai| [gha ] nimna padya bhI satyazAsana-parIkSA tathA yazastilaka donoMmeM pAyA jAtA hai "tadahajastanehAto rakSo dRSTerbhavasmRtaH / bhUtAnanvayanAsiddhaH prakRtijJa: sanAtanaH // [Ga ] cArvAka siddhAntoMko vidyAnandine jisa taraha upanyasta kiyA hai ThIka usI taraha somadevane bho| niHsaMdeha somadevane vidyanandike granthoMkA gahana adhyayana kiyA hogA anyathA bhAva, bhASA aura arthakA itanA sAmya sambhava na thaa| [A ] jainetara grantha[1] chAndogyopaniSad aura satyazAsana-parIkSA / ___ vidyAnandine chAndogyopaniSadke nimna likhita do vAkya satyazAsana-parIkSAmeM uddhRta kiye haiM 1. "ekamevAdvitIyaM brahma [ chAndo0 6 / 2 / 1] paramabrahmAdvaitazAsana-parIkSAke pUrvapakSameM paramabrahmako advaitatA siddha karaneke lie yaha vacana pramANatvena upanyasta kiyA gayA hai| 2. "azarIraM vA vasantaM na priyApriye spRzataH / " [ chAndo0 8 / 12 / 1] vaizeSikazAsana-parIkSAmeM Izvara kartRtvakA vicAra karaneke prasaMgameM yaha vAkya uddhRta kiyA gayA hai| [2] maitryupaniSad aura satyazAsana-parIkSA satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM maitryupaniSadkA nimna vAkya uddhRta kiyA gayA hai ___ "sarva vai khalvidaM brahma' [ maiJyu0 4 / 6 ] yadyapi yaha vAkya advaitakI siddhike lie hI prayukta hotA hai, phira bhI vidyAnandine ise dvaitasiddhike samarthana meM uddhRta kiyA hai| vidyAnandikA tarka yaha hai ki 'sarvam' arthAt saMsAra to prasiddha hai; kintu 'brahma' prasiddha nahIM hai; isa taraha prasiddha aura aprasiddhakA dvaita ho jaayegaa| 1. satya0, cArvAka0 64; yaza0 utta0, pR0 252 2. zRGgAra0 zlo0 79 3. 'jIvaH' yaza / 4. satya0, cArvAka0 6 18; yaza0 utta0 257 5. vizeSa vivaraNa-yaza0 u0 pR0 252-53; satya0 cArvAka0 6 1-2 6. satya. paramabrahma0 6 5 7. satya0 vaize06 27 8. satya0 paramabrahma0 624 For Private And Personal Use Only

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prastAvanA [3] bRhadAraNyaka aura satyazAsana-parIkSA bahadAraNyakakA nimna vAkya satyazAsana-parIkSAmeM uddhRta kiyA gayA hai___"AtmA vA re draSTavyaH zrotavyo'numantavyo nididhyAsitavyaH / "' [bRhadA0 2 / 4 / 5] paramabrahmAdvaitazAsana-parIkSAke prakaraNameM mokSa aura usake upAyoMkA varNana karate hue zravaNa, manana aura dhyAnakA vivecana kiyA gayA hai, vahIMpara uparyukta vacanako 'tathaiva zrutiH' kahakara pramANa rUpase uddhRta kiyA gayA hai| [4] amRtabindu upaniSad aura satyazAsana-parIkSA __ satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM pUrvapakSa ke rUpameM brahmAdvaitakA vivecana karate hue amRtabindu upaniSadkA nimna vAkya 'taduktam' kahakara pramANa rUpase uddhRta kiyA gayA hai "eka eva tu bhUtAtmA bhUte bhRte vyavasthitaH / ekadhA bahudhA caiva dRzyate jalacandra vat // " [ amRtabi0 upa0 pR0 12, pR0 15 ] [5] mahAbhArata aura satyazAsana-parIkSA mahAbhArata bhAratIya sAhityakA ativizruta zAstra hai| jJAna-vijJAnake isa vizAlakAya granthase vidyAnandine satyazAsana-parIkSAmeM eka padya uddhRta kiyA hai "tarko'pratiSThaH zrutayo vibhinnAH nAsau muniryasya vacaH pramANam / dharmasya tatvaM nihitaM guhAyAM mahAjano yena gataH sa panthAH // " [ mahAbhArata ] cArvAkazAsanake pUrvapakSameM Agama, tarka aura dharma Adike abhAvako sthApanA karate hue cArvAkoMko orase pramANake rUpameM uparyukta padya 'taduktam' kahakara uddhRta kiyA gayA hai / [6] bhagavadgItA aura satyazAsana-parIkSA ___mahAbhAratakA viziSTa aMza bhagavadgItA eka sArabhUta grantha hai| vaidika mantavyoMkA pratinidhitva karanepara bhI gItA apane-ApameM eka svatantra darzana prastuta karatI hai| vidyAnandine gotAse nimna padya uddhRta kiyA hai "UrdhvamUlamadhaHzAkhamazvatthaM prAhuravyayam / chandAMsi yasya parNAni yastaM veda sa vedavit // " [bhagavadgI0 15 / 1] ____ yaha padya advaitakI siddhike lie satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM uddhRta kiyA gayA hai / [7] brahmasUtra aura satyazAsana-parIkSA ____ bAdarAyaNakA brahmasUtra advaitadarzanakA mahAn grantha hai| isameM advaitakA sAMgopAMga vivecana kiyA gayA hai| vidyAnandine satyazAsana-parIkSAmeM paramabrahmAvatake pUrvapakSakA pratipAdana karaneke prasaMgameM brahmasUtrakA nimna sUtra bAdarAyaNake nAmake sAtha pramANa rUpameM uddhRta kiyA hai / "tathaivoktaM bhagavatA bAdarAyaNenajanmAdyasya yataH [brahmasU0 1 / 1 / 2] 1. satya0 paramabrahma06 11 2. satya0 paramabrahma066 3. satya0 cArvAka062 4. satya0 paramabrahma0 6 23 5, satya paramabrahma 67 For Private And Personal Use Only

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24 satyazAsana-parIkSA brahmAdvaitavAdI saMsArakI utpatti brahmase hI mAnate haiN| dUsare zabdoMmeM use ve brahmakA vivarta kahate haiM / yahI bAta pratipAdita karake uparyukta sUtrakA pramANa diyA gayA hai / [8] sAMkhyakArikA aura satyazAsana-parIkSA IzvarakRSNakRta sAMkhyakArikA sAMkhyadarzanakA mahattvapUrNa grantha hai / saMskRta padyoMmeM sAMkhya siddhAntoMkA samagra vivecana karanevAlA apane DhaMgakA yaha anUThA grantha hai / satyazAsana-parIkSAmeM vidyAnandine sAMkhyakArikAkI cAra kArikAeM sAMkhyazAsanake prasaMgameM uddhRta ko haiM / prakRtike svarUpakA pratipAdana karate hue 'sattvarajastamasAM sAmyAvasthA prakRtiH' sa kathanakI sAkSImeM nimna kArikA uddhata kI hai 1. "sattvaM laghu prakAzakamiSTamavaSTammakaM calaM ca rajaH / guruvaraNakameva tamaH sAmyAvasthA bhavetprakRtiH // ' - [sAMkhyakA0 13 ] isa kArikAmeM guNoMke svarUpake viSayameM jo vicAra kiyA gayA hai unakA bhI Age gadyameM vivecana kiyA gayA hai| sAMkhya saMmata sRSTikramakA vivecana karane ke prasaMgameM nimna kArikA uddhRta hai2. "prakRtermahAMstato'haMkArastasmAdgaNazca SoDazakaH / tasmAdapi SoDazakAt paJcabhyaH paJcabhUtAni // " [sAMkhyakA0 22] isa kArikAke vivecanameM prakRtike pradhAna aura bahudhAna nAma, mahat aura ahaMkArakA svarUpa, paJca tanmAtrA, paJca jJAnendriyA~, paJca karmendriyAM, mana tathA paJca bhUtoMkI samyak vyAkhyA kI gayI hai| sAMkhyAbhimata puruSake svarUpakA nirUpaNa karate hue nimna kArikA uddhRta hai3. "mUlaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH paJca / / SoDazakazca vikAro na prakRtirna vikRtiH puruSaH // " [sAMkhyakA0 3] sAMkhyAbhimata kUTasthanityatAkA nirAsa karate hue prasaMgavaza satkAryavAdakA samarthana karanevAlI nimna kArikA uddhRta kI hai 4. "asadakaraNAdupAdAnagrahaNAt sarvasammavAbhAvAt / zaktasya zakyakaraNAt kAraNabhAvAcca satkAryam // "" [ sAMkhyakA06] [6] nyAyasUtra aura satyazAsana-parIkSA nyAyasUtra nyAya aura vaizeSika siddhAntoMkA vivecana karanevAlA eka mahattvapUrNa sUtra grantha hai| isapara vAtsyAyanakA nyAyabhASya tathA udyotakarakA nyAyavArtika mahattvakI TIkAeM haiM / vidyAnandine apane granthoM meM nyAyasUtrake aneka sUtroMko uddhRta kiyA hai| satyazAsana-parIkSAmeM naiyAyika tathA vaizeSikazAsanoMke prasaMgameM nyAyasUtrake cAra sUtra uddhRta kiye gaye hai 1. satya0 sAMkhya061 2. vahI, 62 3. vahI, 4 4. vahI, 12 For Private And Personal Use Only

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prastAvanA 1. "pramANaprameyasaMzayaprayojanadRSTAntasiddhAntAvayavatarkanirNayavAdajalpavitaNDAhetvAbhAsacchalajAtinigrahasthAnAnAM tattvajJAnAmniHzreyasAdhigamaH / " [nyAyasU0 1 / 1 / 1] yaha sUtra naiyAyikazAsanake pUrvapakSameM naiyAyikAbhimata sAmagrIko prastuta karaneke dhyeyase uddhRta kiyA gayA hai| 2. "duHkhajanmapravRttidoSamithyAjJAnAnAmuttarottarApAye tdntraabhaavaadpvrgH|" [nyAyasU0 1 / 1 / 2] yaha sUtra vaizeSikAbhimata mokSake svarUpakA pratipAdana karate hue vaizeSikazAsanake pUrvapakSameM uddhRta kiyA gayA hai| 3. "yugapajjJAnAnutpattirmanaso liGgam / " [nyAyasU0 111116 ] yaha sUtra vaizeSika darzanake samavAya siddhAntakA nirasana karane ke prasaMgameM uddhRta kiyA gayA hai| 4. "yasiddhAvanyaprakaraNasiddhiH so'dhikaraNasiddhAntaH / " [nyAyasU0 1 / 1 / 30 ] yaha sUtra vaizeSikazAsanameM IzvarakartRtvakA vicAra karate samaya prasaMgavaza adhikaraNasiddhAnta ke svarUpako dyotita karaneke lie uddhRta kiyA gayA hai| uparyukta cAroM hI sUtroMke sAtha na to granthakA nAma AyA hai na kartAkA / [10] saundarananda aura satyazAsana-parIkSA .saundarananda mahAkAvya bauddhadarzana tathA saMskRta-sAhityakA eka mahattvapUrNa granya hai| sAhityako rasa aura alaMkArapUrNa zailImeM azvaghoSane sarvaprathama bauddha cintanako janamAnasa taka pahu~cAnekA prayatna kiyA / vidyAnandine saundaranandake nimnalikhita do padya satyazAsana-parIkSAmeM uddhRta kiye haiM1. "dIpo yathA nivRtimabhyupeto naivAvaniM gacchati nAntarikSam / dizaM na kAMcidvidizaM na kAMcit snehakSayAtkevalameti zAntim // 2. jIvastathA nirvRtimabhyupeto naivAvaniM gacchati nAntarikSam / dizaM na kAMcidvidizaM na kAMcit mohakSayAtkevalameti zAntim // "" [saundara0 sarga 16, zlo0 28, 29 ] uparyukta donoM padya bauddhAbhimata mokSakA vivecana karane ke lie bauddhazAsana-parIkSAke pUrvapakSameM pramANa rUpase 'taduktam' kahakara uddhRta kiye gaye haiN| [11] prazastapAdabhASya aura satyazAsana-parIkSA prazastapAdabhASya kaNAdake vaizeSikasUtrapara AcArya prazastapAda-dvArA likhA gayA bhASya hai| isameM vistArake sAtha vaizeSika siddhAntoMkA vivecana kiyA gayA hai / prazastapAdabhASyapara vyomazivAcAryako vyomavatI TIkA hai / isa TIkAke sAtha bhASya bhI sUtragrantha-sA bana gayA hai| satyazAsana-parIkSAmeM vidyAnandine prazastapAdabhASyake aneka sUtra vaizeSikadarzanake prakaraNameM uddhRta kiye haiN| [12] zRGgArazataka aura satyazAsana-parIkSA / mahAkavi bhata harike tIna zataka 1. nItizataka, 2. zRGgArazataka, 3. vairAgyazataka prasiddha haiN| 1. satya0 naiyA061 2. satya0 vaize064 3. vahI 624 4. vahI 6 35 5. satya0 bauddha065 6. satya. vaize061-3, praza0 mA0 pR0 6,8,10-16 For Private And Personal Use Only

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satyazAsana-parIkSA vidyAnandine satyazAsana-parIkSAmeM zRGgArazatakakA nimna padya uddhRta kiyA hai "sImudrAM kusumAyudhasya jayinI sarvArthasaMpatkarIm , ye madAH pravihAya yAnti kudhiyo mithyAphalAnveSiNaH / te tenaiva nihatya nirdayataraM nagnIkRtA muNDitAH, kecitpazcazikhIkRtAzca jaTilAH kApAlikAzcApare // " [zRGgArazataka 79] cArvAka siddhAntoMkA pratipAdana karate hue isa padyako anya padyoMke sAtha 'tathaivoktam' kahakara uddhRta kiyA gayA hai| [13] mImAMsA-zlokavArtika aura satyazAsana-parIkSA mImAMsakadhurINa kumArilabhaTTakA mImAMsA-zlokavArtika mImAMsAdarzanakA mUrdhanya grantharatna hai| saMskRtake anuSTupa padyoMmeM mImAMsAdarzanake siddhAntoMkA tarkazailImeM sAMgopAMga vistRta vivecana karanevAlA apanI koTikA yaha akelA grantha hai| vidyAnandine satyazAsana-parIkSAmeM mImAMsAsiddhAntoMkA to khaNDana kiyA hI hai, khAsa yakI kArikAoMko uddhata karake unakA bhI khaNDana kiyA hai| vibhinna prasaMgoMpara mImAMsAzlokavAtikako pA~ca kArikAoMko uddhRta kiyA gayA hai puruSAdvaitazAsana-parIkSAmeM pratyakSase puruSAdvaitakI siddhi karate hue nirvikalpakapratyakSako paramabrahmakA sAdhaka batAyA gayA hai tathA jJAnako nirvikalpatAke lie mImAMsA-zlokavAtikakA nimna padya uddhRta kiyA hai 1. "bhasti jhAlocanajJAnaM prathamaM nirvikalpakam / bAlamUkAdivijJAnaM sadRzaM zuddhavastujam // " [mI0 zlo0, pratyakSa0 zlo0 120] isI prasaMgameM sAmAnyakA khaNDana karate hue dUsarA nimna padya AyA hai2. "nirvizeSaM na sAmAnyaM bhavetkharaviSANavat / / sAmAnyarahitatvAcca vizeSAstadvadeva hi // " [vahI : AkRti0 zlo0 10] mImAMsAzAsana-parIkSAmeM vibhinna prasaMgoMpara nimna tIna padya hai3. "tasmAt piNDeSu gobuddhirekgotvnibndhnaa| gavAmAsaikarUpAbhyAmekagopiNDabuddhivat // " 1 [vahI : vana0 zlo0 44, 45] 4. "na zAbaleyAdgobuddhistato'nyAlambanApi vaa| tadabhAve'pi sadbhAvAd ghaTe pArthivabuddhivat // " 5. "mokSArthI na pravarteta tatra kAmyaniSiddhayoH / nityanaimittike kuryAt pratyavAyajihAsayA // [vahI : saMba0 zlo. 11.] [14] pramANavArtika aura satyazAsana-parIkSA / pramANavArtika bauddhadarzanake prasthApaka AcArya dharmakItikA mahattvapUrNa grantha hai / bauddhanyAyako nyAyazAstra. ko samunnata vedikApara lAnekA kArya akelA pramANavAtika kara sakatA hai| nyAyakI praur3ha evaM tArkika bhASA 1. satya. cArvAka063 2. satya. paramabrahma0617 3. zazaviSANavat , iti pAubhedaH / 4, vahI 17 For Private And Personal Use Only

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27 prastAvanA va zailI meM bauddhacintanako savistara aura sAMgopAMga vyAkhyA karanevAlA yaha grantha bhAratIya darzanoMko mahattvapUrNa dena hai / satyazAsana-parIkSA meM vidyAnandine pramANavArtika meM pratipAdita siddhAntoMkA khaNDana kiyA hai| bauddhazAsana-parIkSA ke prasaMga meM pramANarUpameM pramANavArtikake nimna vAkya uddhRta kiye gaye haiM1. "abhiprAyanivedanAdavisaMvAdanam / " [ pra0 vA0 1 / 3 ] paramANu pratyakSakA vicAra karate hue nirvikalpaka pratyakSako avisaMvAdavikala honese apramANa batAyA gayA hai, isI prasaMga meM pramANavArtika ke eka padyakA yaha antima caraNa uddhRta kiyA hai / 2. "zuktau vA rajatAkArI rUpasAdRzyadarzanAt / / " [15] nyAyabindu aura satyazAsana-parIkSA nyAyabindu bhI bauddha dArzanika AcArya dharmakIrtikI kRti hai / sampUrNa bauddhanyAyakA saMkSepameM parizcama karA denevAlA yaha grantha nyAyazAstra meM mahattvapUrNa sthAna rakhatA hai / vidyAnandine satyazAsana-parIkSA meM nyAyabindukA eka sUtra uddhRta kiyA hai "pratyakSa kalpanApoDhamabhrAntam / [ nyAyavi0 918 ] bauddhazAsana-parIkSAke uttarapakSa meM paramANupratyakSakA khaNDana karate hue prasaMgavaza uparyukta sUtra uddhRta ,? huA hai / [ 16 ] hetubinduTIkA aura satyazAsana - parIkSA hetu bindu prakaraNa bauddha dArzanika dharmakIrtikI racanA hai / isIpara arcaTane hetubinduTIkA nAmaka TIkA likhI / isameM AyI huI nimnalikhita cAra kArikAe~ vidyAnandine 'taduktam' kahakara mImAMsAzAsana parIkSA meM udghRta kI haiM- " tAdAtmyaM cenmataM jAteyaM ktijanmanyajAtatA / nAze'nAzazca keneSTastadvaJcAnanvayo na kim / / vyaktijanmanyajAtA cedAgatA nAzrayAntarAt / prAgAsIna ca taddeze sA tathA saMgatA katham || vyaktinAze na cennaSTA gatA vyaktyantaraM na ca / tacchUnye na sthitA deze sA jAtiH kketi kathyatAm || vyakterjAtyAdiyoge'pi yadi jAteH sa neSyate / tAdAtmyaM kathamiSTaM syAdanupaplutacetasAm // 3 Acharya Shri Kailassagarsuri Gyanmandir [17] pramANavArtikAlaMkAra aura satyazAsana-parIkSA 1. satya 0 bauddha 0 69 2. satya0 bauddha0 6 7 3. mImA0 6 10; hetubi0 TI0, pR0 32 pramANavArtikAlaMkAra dharmakIrti ke pramANavArtikapara likhA gayA saMskRta bhASyagrantha hai| isake racayitA prajJAkaraguptane dharmakIrti dvArA pramANavArtika meM carcita sabhI mantavyoMkA vistAra ke sAtha vivecana kiyA hai / satyazAsana-parIkSA meM vidyAnandine vijJAnAdvaita- parIkSA meM prajJAkara gupta dvArA carcita vijJAnamAtrakA vistArase khaNDana kiyA hai| nimnalikhita anumAna vAkyako uddhRta bhI kiyA hai " sarve pratyayAH nirAlambanAH, pratyayatvAt 9 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 28 svapnapratyayavat' www.kobatirth.org saMtyazAsana-parIkSA [ pramANa0 vArtikAlaM0 pR0 359 ] [18] tattvasaMgraha aura satyazAsana-parIkSA zAntarakSitakA tattvasaMgraha bauddhadarzana ke mahattvapUrNa granthoM meM se hai| isameM sabhI bhAratIya darzanoMko pUrvapakSa ke rUpa meM prasthApita karake unakA khaNDana kiyA gayA hai| vidyAnandine satyazAsana-parIkSAmeM tattvasaMgrahase cArvAka darzanake prasaMga meM nimna padya uddhRta kiyA hai - "sugato yadi sarvajJaH kapilo neti kA pramA / tAvubhau yadi sarvajJau matabhedastayoH katham // "* [ tava saMgraha 3149 ] [19] brahmasiddhi aura satyazAsana-parIkSA brahmasiddhi AcArya maNDana mizrako kRti hai / vidyAnandine isakA 'AhuvidhAtRpratyakSam' ityAdi padya satyazAsana-parIkSAke paramabrahmAdvaita prakaraNa meM uddhRta kiyA hai| 1. satya0, vijJAna0 8 9 9 2. satya0 cArvAka0 SS 3. satya0 paramabrahma0 6 19 4. satya * paramabrahma 0 Acharya Shri Kailassagarsuri Gyanmandir [20] saMbandhavArtika aura satyazAsana-parIkSA saMbandhavAlika surezvara mizra dvArA racita vedAnta siddhAntoMkA vivecana karanevAlI eka mahattvapUrNa kRti hai / vidyAnanda satyazAsana - parIkSA meM isake ATha padyoMko paramabrahmAdvaita- parIkSAke prakaraNa meM uddhRta kiyA hai| ina padyoMmeM nAnA vikalpoMke sAtha avidyAko siddha karanekA prayatna kiyA gayA hai| [1] granthakAra - paricaya vidyAnandi aura unakA yuga vidyAnandine apane viSaya meM kahIM koI spaSTa jAnakArI nahIM dI / unake zAstroMkA antaHparizIlana karane para hama isa niSkarSapara pahu~cate haiM ki - AcArya vidyAnandakA AvirbhAva bhAratIya darzanoMke usa svarNa-kAlameM huA thA jaba nyAyazAstra apane pUrNa yovanakI uttAla taraMgoM meM madamAtA jhUma rahA thA / nyAyazAstrakI aneka mAnyatAe~ sthira ho cukI thIM / zAstrakAroMkA uddezya spaSTa ho gayA thA tathA pUrvAcAryoMne pragatikI eka lambI maMjila taya kara lI thI / vidyAnandine pAyA ki vaidika, bauddha aura jaina-nyAyake paraspara tArkika ghAta-pratighAtase maMjakara pratyeka darzana ke aneka siddhAnta sthira, nizcita aura suvyavasthita ho gaye haiM / jainadarzana ke jo mUlya AgamoMmeM nirdhArita kiye gaye the unakA dohana karake gRddhapicchAcArya umAsvAtine tattvArthasUtra meM unakA saMkalana kiyA thA / samantabhadra aura siddhasenane zuddha tArkika zailImeM unakI pratiSThA karanekA sUtrapAta kiyaa| udhara dignAgane bauddha cintanakI aisI sudRr3ha pRSThabhUmi taiyAra kI, jisapara dharmakortine bauddhanyAyake mahAprAsAdakA nirmANa kiyA / * kaNAda, jaimini, akSapAda, vAtsyAyana tathA prazastapAda ke kramika cintanase eka aise dharAtalakI racanA huI ki mImAMsakadhurINa kumArilane Ate hI dArzanika jagat meM dhUma macA dI / dharmakIrtine pramANavArtika meM tathA kumArilane mImAMsA lokavArtika meM siddhAntoMkA pArasparika khUba khaMDana-maMDana kiyaa| jaba akalaMkakA udaya huA, unheM jaina-nyAyake sitAre DUbate-se dRSTigocara hue, kintu unhoMne dharmakIrti aura kumArilakA sAmanA karane ke 35, sambandhavArtika, ilo0 175-182 For Private And Personal Use Only

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prastAvanA 29 lie jisa unnata sumerukA nirmANa kiyA usakI pRSThabhUmi meM Agamika mUlyoMse lekara umAsvAti, samantabhadra, siddhasena Adi sabhI Alokita ho utthe| ina pUrvAcAryoMke cintanako pallavita aura puSpita karanevAle akalaMka jaina-nyAyake prasthApaka AcArya samrAT bana gaye / dharmakIti aura kumArilake khaNDanakA sayuktika uttara dekara akalaMkane jaina-nyAyako bhAratIya nyAya-zAstra ke itihAsa meM mUrdhanya banA diyA / akalaMka-nyAyako sampUrNa rUpameM AtmasAt karanevAle AcArya vidyAnandiko cintanakA eka apUrva bhANDAgAra virAsata meM milA / kundakunda aura umAsvAtikA vizuddha tattvajJAna, samantabhadra aura siddhasenakI prasanna tarkazailI tathA bhaTTa akalaMkakA aparAjeya pANDitya vidyAnandiko paitRka sampattikI dharohara kI taraha prApta hue / apanI talasparzinI prajJA ke balapara suyogya uttarAdhikArIkI taraha eka-eka kaNako surakSA ke lie vidyAnandine eka aise mahAprAkArakA nirmANa kiyA, jisake siMhadvAra ke sAmane pahu~cate hI abhimAnIkA mAna cUra-cUra ho jAye / vidyAnandi akalaMkake sAkSAt ziSya rahe hoM yA nahIM, kintu unheM akalaMkakI jo virAsata milI usase ve akalaMkake uttarAdhikArI avazya bana gaye / akalaMkakA samasta cintana, bhAva, bhASA aura zailI vidyAnandiko upajIvya bana gayI / akalaMkako bauddha dArzanikoMkA sAmanA karane meM atyadhika AyAsa karanA par3A thA, kintu usa AyAsake pratighAtase bauddhanyAya ko aisA dhakkA lagA ki kamase kama vaha vidyAnandike sAmane to mu~ha nahIM ho uThA skaa| yahI kAraNa hai ki akalaMka ke granthoMmeM bauddha siddhAntoMkA jitanA khaNDana hai, utanA vidyAnandike granthoM meM nahIM / vidyAnandako sambhavatayA dharmakIrtike ziSyoMko apekSA kumArilake uttarAdhikAriyoM se adhika nipaTanA par3A; yahI kAraNa hai ki vidyAnandikA zAstra mImAMsA aura vaizeSika siddhAntoMke khaNDanase bharA par3A hai| itanA honeke bAda bhI sambhavatayA vidyAnandiko paravAdiyoMkA utanA mukAbalA nahIM karanA par3A jitanA akalaMkako karanA par3A thA; isI kAraNa akalaMkake dvArA prasthApita prameyoMko vistAra ke sAtha samajhAnekA unheM paryApta avasara prApta ho gyaa| akalaMkake eka-eka zabdako vidyAnandine apanI prajJAke prakAzase aisA Alokita kara diyA ki yugoM-yugoM taka vaha AkAza dIpakA kAma karatA rhe| jisa yuga meM vidyAnandakA AvirbhAva huA usa yugameM zAstra racanAkI eka vizeSa zailI nizcita ho cukI thii| kisI bhI anya darzana ke siddhAntako pUrvapakSake rUpameM apane grantha meM prasthApita karake uttarapakSa meM usakA khaNDana karanA tathA tatpazcAt sva-siddhAntakA sthApana karanA / zAstra racanAkI isa paddhatine dArzanika asahiSNutA ke usa yuga meM bhI zAstrakArako anyAnya darzanoMkA adhyayana karanA anivArya banA diyA thaa| isa anivAryatAkA bhI vidyAnandike vyaktitvanirmANa meM utanA hI mahattvapUrNa yogadAna mAnanA cAhie jitanA akalaMka kI dharoharakA | vidyAnanda ne apane yugakI isa anivArya AvazyakatAko dRSTimeM rakhate hue pratyeka darzanake mUla granthoMkA antaH praviSTa adhyayana kiyA aura unameM pratipAdita siddhAntoMke lacIlepanako sAmane lAkara usapara tarkakA bhayaMkara vajra prahAra kiyA / vipula vimala prajJAke dhanI isa mahAn dArzanikakA cintana apane yugapara sahasrarazmike prakAzakI taraha aisA chA gayA ki bhAratIya cintanake itihAsase use ojhala karanekI kalpanA mAtra se bhI sampUrNa jJAnAkAza timirAcchanna-sA hone lagatA hai / [2] vidyAnandikA samaya AcArya vidyAnandine apane kisI bhI granthameM apane samayakA nirdeza nahIM kiyA isalie unake granthoMke antaHparIkSaNa tathA anya pUrvottara AcAryoMke ullekhoMke AdhArapara unake samayakA nirNaya kiyA jAtA hai / For Private And Personal Use Only

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30 satyazAsana-parIkSA AptaparIkSAkI prastAvanA meM paM0 darabArIlAlajI koThiyA, nyAyAcAryane isa tarahase sundara vicAra kiyA hai, usIkA sAra nIce prastuta kiyA jAtA hai pUrvAvadhi Acharya Shri Kailassagarsuri Gyanmandir 1. nyAyasUtrapara likhe gaye vAtsyAyana ( I0 3-4 zatI) ke nyAyabhASya aura nyAyasUtra tathA nyAyabhASyapara race gaye. udyotakarake nyAyavArtikakA tattvArthazlokavArtika ( pR0 205, 206, 283, 309) meM nAmollekhapUrvaka tathA binA nAmake savistara samAlocana kiyA hai| udyotakarakA samaya 600 hai, isalie vidyAnanda 600 I0 ke pUrvavartI nahIM ho sakate / mAnA jAtA 2. vidyAnandine jaimini, zavara, kumArilabhaTTa aura prabhAkarake siddhAntoMkA apane granthoMmeM khaNDana kiyA hai / kumArila tathA prabhAkarakA samaya IsAkI sAtavIM zatAbdI ( I0 625 se 680 ) hai | ataH vidyAnandi 680 I0 ke pazcAdvartI haiM / 3. vidyAnandine kaNAdake vaizeSika sUtra tathA usapara likhe gaye prazastapAdabhASya tathA prazastapAdabhASyapara racI gayI vyomazivAcAryako TIkAkA AptaparIkSA ( pR0 24, 25, 106, 107, 149) meM khaNDana kiyA hai / vyomazivAcAryakA samaya I0 sAtavIM zatIkA uttarArdha ( 650 se 700 I0 ) mAnA jAtA hai, ataH vidyAnandi 700 I0 ke pUrvavartI nahIM ho sakate / 4. dharmakIrti aura unake anugAmI prajJAkara tathA dharmottarakA aSTasahasrI ( pR0 81, 122, 278 ), pramANaparIkSA ( pR0 53 ) meM khaNDana kiyA hai| dharmottarakA samaya I0 725 mAnA jAtA hai, ataH vidyAnandi 725 I0 ke pazcAdvartI haiM / 5. aSTasahasrI ( pR0 18 ) meM maNDanamizrakA nAmollekhapUrvaka tathA ilokavArtika ( pR0 94 ) aura satyazAsana-parIkSA ( puruSA0 619) meM unakI brahmasiddhikI 'AhuvidhAtRpratyakSam ' kArikAko uddhRta kiyA hai / zaMkarAcArya ke pradhAna ziSya surezvarake bRhadAraNyakopaniSadbhASyavArtika ( 3-5 ) se aSTasahastrI (1093, 161 ) meM padya uddhRta kiye haiM / maNDana mizra kA samaya I0 670 se 720 taka aura surezvarakA samaya I0 788 se 820 taka samajhA jAtA hai / vidyAnandike granthoMmeM sUrezvarase uttaravartI kisI bhI grantha yA graMthakArakA ullekha nahIM hai / ataeva 820 I0 vidyAnandiko pUrvAvadhi mAnanA cAhie / uttarAvadhi - 6. vAdidevasUrine apane pArzvanAthacarita ( ilo0 28 ) aura nyAyavinizcayavivaraNa ( prazasti 2 ) AcArya vidyAnandakI stuti kI hai / vAdidevakA samaya I0 san 1025 sunizcita hai, ataH vidyAnanda 1025 I0 ke pUrvavartI haiM / 7. prazastapAdabhASyapara cAra TIkAe~ haiM jinameM se vidyAnandine kevala prathamakA khaNDana kiyA hai anyakA nahIM / cautho TIkA lakSaNAvalI udayanane san 984 meM banAyo, ataH vidyAnanda isake pUrvavartI haiN| 8. udyotakarake nyAyavArtikapara vAcaspati mizra kI tAtparyaTIkA hai / vidyAnandine udyotakarakA to khaNDana kiyA, kintu vAcaspati mizrakA nahIM / vAcaspatikA samaya I0 841 hai / ataH vidyAnanda usake pUrvavartI haiN| isa taraha antaraMga parIkSaNa dvArA vidyAnandikA samaya I0 775 se 840 taka nizcita hotA hai / isa samaya kI puSTi meM aura pramANa bhI vidyamAna haiM 9. vidyAnanda akalaMkake sarvaprathama TIkAkAra haiM / akalaMkakA samaya nyAyAcArya paM0 mahendrakumArajIne vizeSa UhApoha ke bAda I0 720 780 nizcita kiyA hai, ataH vidyAnandi isake uttaravartI haiM / For Private And Personal Use Only

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prastAvanA 31 10. aSTasahasroko prazasti meM vidyAnandine kumArasenakA ullekha kiyA hai| kumArasena I0 783 ke vidvAn haiM, ataH vidyAnanda usake bAdake haiM / 11. tattvArthazlokavArtikakI prazasti meM nimna padya AyA hai"jIyAtsajjanatA''zrayaH ziva-sudhAdhArAvadhAnaprabhuH, dhvastadhvAntatatiH samunnata gatistotrapratApAnvitaH / prorja jyotirivAvagAhana kRtAnantasthitirmAnataH, sanmArgastriyAtmako'khilamalaprajvAlanaprakSamaH // " prastuta padya meM vidyAnandine zleSase zivamArga mokSamArga tathA zivamAra dvitIyakA yazogAna kiyA hai / zivamAra dvitIya gaMgavaMzI zrIpuruSa narezakA uttarAdhikArI tathA usakA putra thA jo I0 810 ke lagabhaga rAjyakA adhikArI huA / isane zravaNabelagolAkI choTI pahAr3Ipara eka basadi banavAyI thI, jisakA nAma 'zivamArana basadi ' thA | candranAtha svAmI basadike nikaTa eka caTTAnapara kanaDI bhASA meM 'zivamArana basadi ' yaha abhilekha aMkita hai / isa abhilekhakA samaya bhASAlipijJAnako dRSTise lagabhaga 810 mAnA jAtA hai / " zivamArane kummaDavADa meM bhI eka basadi banavAyI thii| ina prasaMgoMse jJAta hotA hai ki zivamAra dvitIya apane - pitA zrIpuruSako hI taraha jainadharmakA utkaTa samarthaka evaM prabhAvaka thA / vidyAnandine zlokavAtikako racanA isI kAla meM kI hogI / 2 12. isa zivamArakA bhatIjA aura vijayAdityakA lar3akA rAcamalla satyavAkya prathama zivamArake rAjyakA uttarAdhikArI huA tathA I0 san 816 ke AsapAsa rAjagaddIpara baiThA / vidyAnandine apane anya granthoM meM isakA bhI ullekha kiyA hai [ka] " stheyAjjAtajayadhvajApratinidhiH prodbhUtabhUriprabhuH, pradhvastAkhila-durnaya- dviSadibhiH sannItisAmarthyataH / sanmArgastrividhaH kumArgamathano'rhan vIranAthaH zriye, zazvatsaMstutigocaro'navadhiyAM zrIsatyavAkyAdhipaH // [kha] "proktaM yuktyanuzAsanaM vijayibhiH syAdvAdamArgAnugaividyAnandabudhairalaGkRtamidaM zrI satyavAkyAdhipaiH // "" [ga] "jayanti nirjitAzeSa sarvadhaikAntanItayaH / satyavAkyAdhipAH zazvadvidyAnandAH jinezvarAH // Acharya Shri Kailassagarsuri Gyanmandir [gha] "vidyAnandaH svazaktyA kathamapi kathitaM satyavAkyArthasiddhaye / "7 ukta pramANoMke AdhArapara vidyAnandikA samaya I0 775 se 840 pramANita hotA hai / 1. zilAlekha : saM0 256 / 2. miDiyAvala jainijma : pR0 24,25 / 3. rAisa - mesUra aura kurga : pR0 41 / 4. yuktyanuzAsanAlaMkAraprazasti / 5. vahI / 6. pramANaparIkSA maMgalAcaraNa | 7, AptaparIkSA : zlo0 123 / For Private And Personal Use Only

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satyazAsana-parIkSA [3] vidyAnandiko racanAe~ abataka vidyAnandike nimnalikhita granthoMkA paricaya prApta huA hai 1. tattvAthazlokavArtika--umAsvAtike tattvArthasUtrapara kumArilake mImAMsAzlokavArtika aura dharmakItike pramANavAtikakI taraha vidyAnandine padyAtmaka tattvArthazlokavAtika racA aura usapara gadyAtmaka bhASya. likhA / yaha bhASya tattvArthazlokavArtikabhASya, tattvArthazlokavArtikavyAkhyAna, tattvArthazlokavAtikAlaGkAra aura zlokavAtikabhASya nAmoMse prasiddha hai| tattvArthazlokavAtika jaina siddhAnta aura dArzanika mantavyoMkA prAmANika vizleSaNa karanevAlA utkRSTa koTikA grantha hai| vidyAnandine isakI racanA karake kumArila aura dharmakoti-jaise dhuraMdhara tArkikoM-dvArA jainadarzanapara kiye gaye AkSepoMkA sayuktika uttara diyA tathA jaina-cintanako tarkako kasoTIpara kasakara siddhAntazAstrako nyAyazAstrakI koTimeM lA diyaa| . isa mahAn granthakA prakAzana sarvaprathama seTha rAmacandra nAthAraGgajI-dvArA san 1918 meM huA thA, usake bAda kunthusAgara jaina granthamAlAse paM0 mANikacandrajI nyAyAcAryakRta hindI anuvAdasahita kaI bhAgoMmeM prakAzita ho rahA hai / niHsaMdeha nyAyake granthoMkA hindI anuvAda atyanta kaThina kArya hai-isa dRSTi se anuvAdaka abhinandanIya hai; kintu yadi mUla granthakA saMzodhana samyak prakArase ho jAtA to sonemeM sugandhakA kAma hotaa| 2. aSTasahasrI yA devAgamAlaGkAra-yaha samantabhadra viraMcita 'AptamImAMsA' apara nAma 'devAgamastotra' para likhA gayA vistRta evaM mahattvapUrNa bhASya hai| vidyAnandine atyanta kuzalatAke sAtha akalaMkako aSTazatoko aSTasahasrImeM antaHpraviSTa karake 'AptamImAMsA' kI pratyeka kArikAkA vyAkhyAna kiyA hai| aSTasahasro nyAyako prAJjala bhASAmeM likhA gayA atyanta durUha aura jaTila grantha hai| svayaM vidyAnandine ise 'kaSTasahasrI' kahA hai| akalaMkako aSTazatIke pratyeka padakA hArda vidyAnandikI aSTasahasrIke binA nahIM samajhA jA sktaa| merA to yahAMtaka vicAra hai ki samantabhadrako samajhaneke lie bhI vidyAnandike zAstroMkA sUkSma abhyAsa Avazyaka hai| . aSTasahasrImeM 'AptamImAMsA' tathA 'aSTazatI' meM cacita viSayoM ke atirikta bhI aneka naye viSayoMkA vivecana kiyA hai| vidyAnandiko yaha ukti kevala garvokti nahIM hai ki "zrotavyASTasahasrI zrutaiH kimanyaiH sahasrasaMkhyAnaiH / vijJAyeta yayaiva hi svasamaya-parasamayasadbhAvaH // " arthAt hajAra zAstroMko sunanese kyA, akelI aSTasahasrIko suna lenese sva-siddhAnta aura para-siddhAntoMkA jJAna ho jaayegaa| aSTasahasrIkA prakAzana san 1915 meM seTha nAthAraGgajI gAndhI-dvArA kiyA gayA thaa| vartamAnameM grantha bAjArameM prApta nahIM hotA / isakA susampAdita navIna saMskaraNa nitAnta Avazyaka hai| aSTasahasrIpara laghusamantabhadra (vi0 ko 13vIM zatI ) kI 'aSTasahasrI viSamapadatAtparyaTIkA' tathA yazovijaya ( vi0 kI 19vIM zatI ) kI 'aSTasahasrotAtparyavivaraNa' nAmaka vyAkhyAe~ haiN| 3. yuktayanuzAsanAlaGkAra-yaha AptamImAMsAkAra samantabhadrake dvitIya grantha yuktyanuzAsanapara vidyAnandiko vizada TokA hai| isIlie isake yuktyanuzAsanAlaMkAra tathA yuktyanuzAsanaTIkA ye do nAma prasiddha hai| 1. zrI paM0 darabArIlAlajI koThiyo nyAyAcArya-dvArA AptaparIkSAko prastAvanAmeM diye gaye paricayake AdhArase / 2. aSTasahasrI, prazasti, zlo0 2 / 3. aSTasahastrI, pR0 157 / For Private And Personal Use Only

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prastAvanA yuktyanuzAsana 64 padyoMkA eka saMkSipta stotra hai; parantu jaisA ki paM0 darabArIlAlajI nyAyAcAryane likhA hai, isakA pratyeka padya itanA durUha aura gambhIra hai ki pratyekake vyAkhyAnameM eka-eka svatantra granthakI racanA ho sakatI hai| vidyAnandine apanI vyAkhyAmeM inhIM padyoMkA saMkSepameM rahasyodghATana kiyA hai / yuktyanuzAsanAlaGkArakA prakAzana vi0 saM0 1977 meM 'mANikacandra digambara jaina granthamAlA' se huA thA, kintu aba aprApya hai| 4. vidyAnandimahodaya-yaha grantha aneka prayatnoMke bAda bhI abataka upalabdha nahIM ho skaa| svayaM vidyAnandi tathA anya AcAryoMke ullekhoMke AdhArapara yaha kahA jA sakatA hai ki yaha vizAlakAya evaM bahaviSayakti apUrva grantha honA caahie| svayaM vidyAnandine zlokavAtika tathA aSTasahasrI-jaise vizAlakAya granthoM meM carcita kaI viSayoMko vistArake sAtha 'vidyAnandimahodaya' meM dekhanekA parAmarza diyA hai| vAdidevasUrine vidyAnandimahodayako nimna paMktiyAM uddhRta kI hai "mahodaye ca 'kAlAntarAvismaraNakAraNaM hi dhAraNAbhidhAnaM jJAnaM saMskAraH pratIyate' iti vadana ( vidyAnandaH ) saMskAradhAraNayoraikArthyamacakathat / " - isa mahAn granthake prApta honekI AzA aura prayatna rakhanA cAhie / 5. AptaparIkSA-AptaparIkSAmeM, jaisA ki isake nAmase prakaTa hai 'Apta' kI parIkSA kI gayI hai| nyAyako zailImeM samantabhadrako AptamImAMsAke bAda yaha pahalA maulika grantha hai, jisameM naiyAyikAdisammata Izvara, sAMkhyAbhimata kapila, bauddhAbhimata sugata, advaitake paramapuruSa evaM jainoMke arhantakI parIkSA karake unameMse sacce 'Apta'ko siddha kiyA gayA hai| ___ AptaparIkSAkI mUla preraNA AptamImAMsA tathA racanAkA AdhAra nimna padya hai "mokSamArgasya netAraM bhettAraM karmabhUbhRtAm / jJAtAraM vizvatattvAnAM vande tadguNalabdhaye // " isa padyako nizcala bhUmikApara AptaparIkSAkA vizAla prAsAda nirmita huA hai| AptaparIkSA sarvaprathama patraparIkSAke sAtha 'sanAtana jaina granthamAlA' meM 1913 meM prakAzita huI thI; isake bAda san 1930 meM jaina-sAhitya prasAraka kAryAlaya, bambaIse kevala AptaparokSAkA punaH mudraNa haa| punaH san 1949 meM 'vorasevAmandira' se paM0 darabArIlAla jo koThiyA nyAyAcArya-dvArA susampAdita hokara mahattvapUrNa prastAvanA Adi tathA hindI anuvAdake sAtha prakAzita huI / vidyAnandike sabhI granthoMke aise prAmANika evaM sarvopayogI saMskaraNa apekSita haiN| 6. pramANaparIkSA-jaisA ki isa granthake nAmase prakaTa hai, isameM pramANakI parIkSA kI gayI hai| pramANakA 'samyagjJAnatva' lakSaNa karake usake bheda, prabheda, viSaya, phala tathA hetuoMkI vistRta evaM susambaddha racanA kI gayI hai / hetu-bhedoMke nidarzaka kucha mahattvapUrNa saMgrahazlokoMko bhI uddhata kiyA gayA hai jo kinhIM pUrvavartI jainAcAryoMke pratIta hote haiM / vidyAnandine isakI racanA akalaMkadevake pramANasaMgraha Adi granthoMse preraNA evaM pRSThabhUmi lekara kI hogii| pramANaparIkSA san 1914 meM 'sanAtana jaina granthamAlA se AptamImAMsAke sAtha mudrita huI thii| isakA hemacandrako pramANamImAMsAkI taraha susampAdita saMskaraNa apekSita hai| 1. "iti parIkSitamasakRdvidyAnandamahodaye |"-tttvaarthshlo0, pR0 272 / "yathAgamaM prapaJcena vidyAnandamahodayAt |"-vhii, pR0 385 / "iti tattvArthAlakAre vidyAnandamahodaye ca |"-asstts0, 290 / 2. syAdvAdaratnAkara, pR0 349 / 3. AptaparIkSA, kA03 / For Private And Personal Use Only

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satyazAsana-parIkSA 7. patraparIkSA-isa granthameM patralakSaNoMko samIkSA kI gayo hai tathA jainadRSTise patrakA pariSkRta lakSaNa diyA gayA hai| patraparIkSA meM vidyAnandine pratijJA aura hetu ye do hI anumAnake aMga batAye haiN| pratipAdyAzayAnurodha se dazAvayavoMkA bhI samarthana kiyA gayA hai, kintu ye dazAvayava nyAyadarzanameM prasiddha dazAvayavoMse bhinna haiM / vidyAnandikI tarkapradhAna racanAoM meM yaha sabase adhika laghukAya hai| isakA prakAzana 'sanAtana jaina granyamAlA' meM banArasase san 1913 meM AptaparIkSAke sAtha huA thaa| 8. satyazAsanaparIkSA-prastuta grantha / 9. zrIpurapAzvanAthastotra-AptamImAMsA yA devAgamastotrakI zailImeM likhA gayA yaha eka 30 padyoMkA stotra hai / devAgamastotrakI taraha hI durUha aura jaTila bhI hai| isa stotrakA viSaya zrIpurastha bhagavAn pArzvanAthakI stuti hai| kapila AdimeM anAptatA batalAkara pArzvanAthameM AptatA siddha kI gayI hai aura unake vItarAgatva, sarvajJatva aura mokSamArgapraNetRtvako stuti kI gayI hai| zrIpurapArzvanAthastotra 'vIrasevAmandira'se paM0 darabArIlAlajI koThiyA nyAyAcArya dvArA sampAdita aura anuvAdita hokara san 1949 meM prakAzita huA hai| isake pUrva san 1921 meM marAThI TokA sahita zrI pAtrakesarIstotrake sAtha prakAzita huA thaa| [6] vidyAnandike samagra adhyayanako AvazyakatA satyazAsana-parIkSAke prakAzita honeke sAtha vidyAnandikA sabhI upalabdha sAhitya prakAzameM A cukatA hai| aba vidyAnandike kRtitva aura vyaktitvake samagra adhyayanako AvazyakatA hai| merI icchA thI ki satyazAsana-parIkSAko prastAvanAmeM isa prakArako kucha sAmagrI detA, kintu pI-eca0 DI0 ke kAryameM lage rahate utanA saba sambhava na ho skaa| bhAratIya darzanoMkA tulanAtmaka adhyetA koI anveSaka yaha uttaradAyitva saMbhAle to vaha nizcita rUpase pAyegA ki vidyAnandikA cintana eka nahIM kaI zodha prabandhoMkI vastu hai aura use vidvatasamAjake samakSa prastuta karake vaha kevala upAdhi hI nahIM pAyegA, pratyuta sAhitya zAstra kI mahatI zrIvRddhi bhI kregaa| -gokulacandra 1. patraparIkSA, pR010| For Private And Personal Use Only

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-zrIvidyAnandi-viracitA satyazAsana-parIkSA vidyAnandAdhipaH svAmI vidvadevo jinezvaraH / yo lokaikahitastasmai namastAt svAtmalabdhaye // 1 // 1. atha satyazAsanaparIkSA / iyameva parIkSA yaH 'asyedamupapadyate na vA' iti vicAraH / sA ca zAsanasya satyatva evopapadyate, tatraiva vivAdAt, vakturAptatvavat / na tu zAsanatvamAtre, tadaibhAvAt , vaktRtvamAtravat / ___$ 2. iha hi puruSAdvaita-zabdAdvaita-vijJAnAdvaita-citrAdvaita-zAsanAni, cArvAka-bauddha-sezvaranirIzvara-sAMkhya-naiyAyika-vaizeSika-bhATTa-prAbhAkarazAsanAni, tattvopaplavazAsanam anekAntazAsanaM cetyanekazAsanAni pravartante / na ca sarvANyapi tAni satyAni bhavanti, dvaitAdvaita-bhAvAbhAvAdiparaspara-viruddhArthapratipAdanAt / na ca tatra na kiMcidapi satyaM syAdityArekitavyam ; ekAntAnekAntayodvaitAdvaitayorbhAvAbhAvayorvA tejastimirayoriva parasparaM vipratiSiddhayordvayorapi vidhivat pratiSedhasyApyasaMbhavena anyatarasya niyamena vidherupapatteH kasyacitsatyasyAvazyamabhyupagantavyatvAt / 3. tathA ca tatra kiM nu khalu zAsanaM syAtsatyamiti parIkSyate-idameva hi satyazAsanasya satyatvaM nAma yadRSTeSTAviruddhatvam / pratyakSAnumAnAdipramANaviruddhasyApi satyatve na kiMcidasatyaM jagati syAt / tadaviruddhasyApyasatyatve kimapi na satyaM syAt / ato'vyAptyativyAptyasaMbhavAsaMbhavAdaduSTamidaM stylkssnnmuplkssyte| 4. tacca dRSTeSTAviruddhatvamanekAntazAsane eveti tadeva satyazAsanadhImAroDhumISTe - ekAntazAsanaM tu sarvamasatyameva, dRSTeSTaviruddhatvAt / tathAhi [ parabrahmAvatazAsana-parIkSA] [ pUrvapakSaH ] 65. tAvatparabrahmAdvaitaM dRSTeSTaviruddhameva / idaM hi brahmavAdimatam dezakAlAkArAvyavacchinnanirvyabhicAra-sakalAvasthAvyApipratibhAsamAtram akhaNDajJAnAnandAmRtamayaM parabrahmaikamevAsti na tu dvitIyam / "ekamevAdvitIyaM brahma' [chAndo0 6 / 2 / 1 ] ityAdyAmnAyAt / 1. tulanA-jayanti nirjitAzeSasarvathaikAntavAdinaH / satyavAkyAdhipAH zazvadvidyAnandAH jinezvarAH ||-prmaannpriikssaa maMgalAcaraNa / 2. vivAdAmAvAt / 3. viruddhyoH| 4. pramANAviruddhasya / 1. svavidopapadyate k.| 2. khila kha0 / 3. zAsanAveti kh0| 4. mAroDhomISTe ka0 / 5. mAtrasvarUpam kha0, ga0 / For Private And Personal Use Only

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satyazAsana-parIkSA [ & - $ 6. kathamekameva 'parabrahmAsti, parasparaM bhinnAnAM nAnAtmanAM pratIteriti cet, na, ekasyApi tasya bhUte bhUte vyavasthitasya jaleSu candravat anekadhA pratibhAsasaMbhavAt / taduktam -- "eka eva tu bhUtAtmA bhUte bhUte vyavasthitaH / ekadhA bahudhA caiva dRzyate jalacandravat // " 9 [ amRtavi0 upa0 pa0 12 pR0 15 ] iti $7 tathA pRthivyAdayo'pi na tatastattvAntarANi tadvivartatvAt / taccoccAvacacarAcararUpaprapaJcasyAsya tata~ eva janmAdibhAvAt / tathaivoktaM bhagavatA bAdarAyaNena - " janmAdyasya yataH" [ brahmasU0 1 / 1 / 2 ] iti / 8. atha kathaM prapaJcAdhyavasAyavidhvaMsana karAt paramapuruSAt prapaJcasya janmAdIti cet; na; anAdyavidyAsacivAdeva tatasya bhAvAt / 9. avidyA tarhi dvitIyA syAditi cet; tadasat tasyAH sadasattvavicArAbhyAM pramANapadavImavigAhamAnAyAH, anirvAcyatvAt / taduktam -- "anirvAcyA'vidyA- dvitaya-sacivasya prabhavato vivartA yasyaite viyadanilatejo'vanayaH / yatazcAbhUd vizvaM caramacaramuzcAvacamidaM namAmastadbrahmAparimitasukhazAnamamRtam // " [ ] iti $10. nanvevamapi vivartavivarte' dvaitasya bhAvAt kathamadvaitasiddhiriti cet; na; vivartAnAM rajvo' bhujaGgAkAsvat mAyArUpANAmeva tasmin pratibhAsanAt / tadapyuktam-- " yasmin rajjubhujaGgavat tribhuvanaM bhAti bhramAnirbhaye / so'haM nityanirAmayAmRtavapuH saMsArasAraH param // " [ ] iti $ 11. sakalo'pyeSa vivartaH satyAmavidyAyAM pratibhAti, natvavidyAnivRttau / sA cAvidyAnivRtireva mokSaH / tasya copAyo brahmasAkSAtkAra eva / so'pi zravaNa-manana-dhyAnairbhavati / tathaiva zrutiH - " AtmA vA re draSTavyaH zrotavyo'numantavyo nididhyAsitavyaH " [ bRhadA0 2|4|5 ] tathA smRtizca -- " zrotavyaH zrutivAkyebhyo mantavyazcopapattibhiH / matvA ca satataM dhyeya ete darzana hetavaH // " [ / $ 12. tatropaniSavAkyAnAM parabrahmaNi0 tAtparyAvadhAraNaM zravaNam vicAraNaM mananam / zravaNamananAbhyAM nizcitArthasya manasA paricintanaM dhyAnam / ] iti zrutArthasya yuktyA tacca nityAnitya 1. nAnAsvarUpANAM ghaTapaTAdyarthAnAm / 2. minatavAni / 3. paramapuruSAt / 4. paramapuruSAt / 5. avidyAyAH / 6. paramapuruSe / For Private And Personal Use Only 1. paramabrahma0 kha0 / 2. danedAtApraka0 / 3. bhagatA kha0 / 4. jammAditi kha0, ga0 / 5. tIyasthAditi Sa0 / 6. yasya viya0 ka0 / yasmaitat viya0 ga0 / 7. vivartAvivarti ka0, 8. rajjau ka0 / 9. dAraH ka0, ga0 / dArA kha0 / 10. paramabrahmaNe kha0 / kha0 /

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parabrahmAdvaitazAsana-parIkSA vastuvivekaH zamadamAdisaMpattiratrAmutra ca vairAgyaM mumukSutvamiti- sAdhanacatuSTayasaMpannasya saMpadyate / tasmiMzca brahmasAkSAtkAraH / tatra ca paramabrahmekIbhAvalakSaNamokSaprAptiriti / [ uttarapakSaH ] 13. tadetadadvaitaikAntazAsanaM pratyakSaviruddham ; pratyakSeNa dezakAlAkArabhedaviziSTAnAM kriyAkArakANAM sthAnagamanAdigrAmArAmakarituragAdirUpANAM nAnAvahirarthAnAM tadviSayavicitrapratibhAsavizeSANAM paramArthAnAM parasparato vyAvRttAnAM prasphoTamadhyavasAyAt / bhedAvabhAsinA ca pratyakSeNAdvaitasya viruddhatvAt / sarvathaikasmin bhedapratyakSasyAnupapatteH / 14. nanvekasminnapi "kriyAkArakabhedapratyakSAdeH saMbhavAt svapnasaMvedanavat kathamadvaitaM [pratyakSa] viruddhamiti cet, na, svapnasaMvedanasyApyekatve - tadvirodhasya tadavasthatvAt / tatrAnyadeva hi kriyAvizeSasaMvedanaM svavAsanottham , anyadeva ca kArakavizeSasaMvedanaM pratyakSam, na punarekameva, taddhetuvAsanAbhedAbhAvaprasaMgAt / jAgrahazAyAmiva svapnAdidazAyAmapi puMso'nekazaktyAtmakasya kriyaakaarkvishessprtibhaasvaicitryvyvsthiteH| kasyacidekarUpasyAtmagaganAderapyanekAntavAdinAm anekakriyAkArakavizeSapratibhAsAlambanatvA siddheviruddhameva tatpratyakSeNAdvaitam / / 15. nanu bhedAvabhAsIdaM pratyakSa bhrAntam , indrajAlAdipratyakSavaditi cet ; tadetaddhAntataram, uktadoSA'parihArAt / sarvathaikasmin bhrAntasyA'bhrAntasya vA bhedapratyakSasya dRSTAntAbhAvenAsaMbhavAt / prAntenApi 'tenAdvaitavirodhasya tadavasthatvAt / yathAkathaJciduktamapyetadayuktam ', yasmAdindrajAlAdikameva prAntam, bAdhakasadbhAvAt / nahi 'karoti kumbhaM kumbhakAro daNDAdinA, bhukte pANinaudanam' ityAdi kriyAkArakabhedapratyakSaM prAntam, bAdhakAbhAvAditi bAlAbalAdayo'pi pratipadyante / taduktaM bhaTaTAkalaGkadevaiH "indrajAlAdiSu bhrAntamorayanti na cAparam / api caannddaalgopaalvaallolvilocnaaH||" nyAyavi0 1152 ] iti 5 16. nanvatrApi bAdhakamastyeveti cet , tadasat ; pratyakSaviSayabhedAnyathAbhUtaparamabrahmAdvaitasAdhakasya kasyacidapi pramANasyAsaMbhavAt / viSayAnyathAtvasAdhakasyaiva bAdhakatvopapatteH zuktI rajatajJAnasya zuktikAjJAnavat / 317. nanu ca pratyakSameva paramabrahmasAdhakam , akSivisphAlanAnantaraM nirvikalpakasya sanmAtravidhiviSayaMtayotpatteH, sattAyAzca paramabrahmasvarUpatvAt / / "asti khAlocanAkSAnaM10 prathamaM nirvikalpakam / yAlamUkAdivijJAnaM11 sadRzaM zuddhavastujam // " [ mI0 zlo0 pratyakSa0 zlo0 120] 1. bhedapratyakSeNa / ___ 1. mumukSasva ka0, ga0 1 2. prasphuTa ga0 / 3. kriyAkArabheda0 sa0 / 4. -kasbai tadvi0 k.| 5. kArakaH saMvedanam ka0, kha0 / 6. -lambanAtvA0 kha0 / -lambakatvA0 g0| 7. tadaprayuktam ka0, kha0 / 8.bAdhakasyopapatte k0| 9.gapratI 'ca'nAsti / 10.-najJAnam ka0, kh0| 11. -vijJAnasa0 g0| For Private And Personal Use Only

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satyazAsana-parIkSA [18 - iti vacanAditi cet, tadetatsutarAM pratyakSabAdhitam ; sakalavizeSarahitasya sarvathA nityasya niravayavasya vyApakasya sanmAtrasya paropavarNitasvarUpasya jAtucidapyananubhavAt / akSivisphAlanAnantaramapi pratiniyatadezakAladraSTavyatvAdivizeSaviziSTasyaiva sattAdisAmAnyasya sAkSAtkaraNAt ; apratiniyatadezasya draSTurananyasyAdarzanAt , anyathA pratItyapalApaprasaMgAt / daNDakuNDalAdyAkArakuNDalinoriva sAmAnyavizeSayoranyonyaparihAreNAvasthAnAnupapatteH, anyatarasyAbhAve'nyatarasyApyabhAvAca / taduktam "nirvizeSaM na sAmAnyaM bhavet kharaviSANavat / sAmAnyarahitatvAcana vizeSa stadvadeva hi // " [ mI0 zlo0 AkRti0 zlo0 10 ] iti 6 18. tato na pratyakSaM paramabrahmasAdhakaM pratyuta tadbAdhakameva syAt , vidhivat parasparalyAvRtterapyadhyakSataH prtiitH| 6 19. nanu na pratyakSamadvaitabAdhakaM tasya vidhAtRtvena niSeddhRtvAbhAvAt / "AhurvidhAta pratyakSaM na nissedhRvipshcitH| naikatva prAgamastena pratyakSeNa prabAdhyate // " / [brahmasiddhiH ] iti vacanAditi cet, tadasaMgatam ; pratiniyatArthavidhiviSayasya pratyakSasyAgamasya vA niSedhRtvopapatteH, kevalavidhipratipattereva anyapratiSedhapratipattirUpatvAt , kevalabhUtalapratipattaireva ghttaabhaavprtipttiruuptvsiddheH| nahyayaM pratipattA kiMcidupalabhamAnaH pararUpaiH saMkIrNamupalabhate, yataH pramANAntarAtatvatiSedhaH sAdhyate / tato vidhAtreva pratyakSamupaniSadvAkyaJceti niyamasyAsaMbhavaH, anyathA tato vidyAvadavidyAvidhAnAnuSaMgAt / so'yamavidyAvivekena sanmAnaM kutazcit pratIyanneva' 'na niSedhRpratyakSamanyadvA' iti bruvANaH kathaM svasthaH ? kathaM vA 'pratyakSAdeniSedhRtvAbhAvaM pratIyAt ? yatastaipratipattiH tasyaivA'bhAvaviSayatvasiddheH / pratyAkSAdevidhAtRtvapratipattireva niSeddhRtvAbhAvapratipattiriti cet ; tarhi siddhaM bhAvAbhAvaviSayatvaM tasya / tathA ca pratyakSeNAdvaitaikAnto bAdhyata eveti kathaM tattasyai sAdhakaM syAt ? 20. nanvanumAnaM tatsAdhakamasti--'vivAdApannaM sarva pratibhAsAntaH praviSTam, pratibhAsasamAnAdhikaraNatvAt , yatpratibhAsasamAnAdhikaraNaM tatpratibhAsAntaHpraviSTam ; yathApratibhAsa - svarUpam, pratibhAsasamAnAdhikaraNaM ca sarvam' iti nirduSTatvAddhetoH pratibhAsamAtrarUpaparamabrahmasiddhiriti cet ; tadetat svavadhAya11 kRtyotthApanaM brahmavAdinAm , pratibhAsasamAnAdhikaraNatvAddhetoH sarvasya 1. vidhiviSayakatvena / 2. prmpurussnissedhH| 3. vidhAtRtva / 1. pratyakSasya / 5. advatasya / 6. kRtyA-pizAcinIti / "kRtyAzabdenAtharvamantraH pAvake homavidhAnena kRtena puruSo yo nikrAmati saH kartuH zatru vyApAdayati yadi vA zatrurbalavAn mavati japahomadAnaistadA sA yenotthApitA tameva vinAzayati |"-niitivaa0 saM0 TI0 pR. 135 / / 1. -tatvAmavize-ka0 / 2. vizeSAsta0 kh0| 3. -kSadvaita ka0, kh0| 4. -masti na ka0 / 5. sAdhyeta ga0 / 6. pratipameva kha0, ga0 / 7. pratyakSAdhe ni-ka0 / 8. -bhAsataH ka0, kha0 / 9. bhAsaH sva-ka0, kha0 / 10. nirguSThAdetoH kaH / nirduSTAddhetoH kha0, g0| 11. savadhAyadAkRtyoM-ka. -dhaaydhaay-kh0| For Private And Personal Use Only

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- 24] parabrahmAdvaitazAsana-parIkSA pratibhAsAntaHpraviSTasvena puruSAdvaitasiddhau hetusAdhyadvaitasya durnivAratvAt / taduktaM svAmisamantabhadrAcAryai: "hetoradvaitasiddhizcet dvaitaM syAddhetusAdhyayoH / hetunA cedhinA siddhidvaitaM vAGmAtrato na kim // " __ [ AptamI0 zlo0 26 ] iti $ 21. nanu hetoradvaitasiddhAvapi na hetusAdhyayodvaitaM bhaviSyati, tAdAtmyopagamAt / na ca tAdAtmye sAdhyasAdhanayostabhAvavirodhaH; satvAnityatvayorapi tathA bhAvavirodhAnuSaMgAt / kalpanAmedAdiha sAdhyasAdhanadharmabhede prakRtAnumAne'pi kathamavidyopakalpitahetusAdhyayostadbhAvavighAtaH; sarvathAvizeSAbhAvAditi cet, na; zabdAdau sattvAnityatvayorapi kathaMcittAdAtmyAtsarvathAtAdAtmyAsiddheH, tatsiddhau sAdhyasAdhanabhAvavirodhAt / na cAsiddhamudAharaNaM nAma, atiprasaGgAt / kiM ca na samyagidaM sAdhanaM viruddhatvAt, pratibhAsa-tadviSayAbhimatayoH kathaJciddha de sati samAnAdhikaraNatvasya pratIteH sarvathA pratibhAsAntaH praviSTatvA'sAdhanAt svaviSayasya / na hi 'zuklaH paTaH' ityAdAvapi sarvathA guNadravyayostAdAtmye "sAmAnAdhikaraNyamasti, sarvathAbhedavat / 'pratibhAsasvarUpaM pratibhAsate' ityatrApi na pratibhAsa tatsvarUpayollakSyalakSaNabhUtayoH sarvathA tAdAtmyamasti; pratibhAsasya sAdhAraNA'sAdhAraNadharmAdhikaraNasya svasvarUpAdasAdhAraNadharmAt kathaJcidbha daprasiddheH, anyathA tatsAmAnAdhikaraNyAyogyAt11 'suvarNa suvarNam' iti yathA, sahyavindhyavadvA / tadevaM13 yat pratibhAsasamAnAdhikaraNaM tatpratibhAsAt kathaJcidarthAntaram ; yathA pratibhAsasvarUpam / pratibhAsasamAnAdhikaraNaM ca sukhanIlAdi sarvamiti sAdhyaviparItasAdhanAt heto dvaitasiddhiH / 22. athAgamastatsAdhako'styeva "sarva vai skhalvidaM brahma" [ maitrA0 4 / 6] ityAdyAgamasya paramabrahmasAdhakasya sadbhAvAditi cet , tadapi svavadhAya kRtyotthApanameva, advaita-tadAgamayodvaitaprasaMgAt / 5 23. yadi punarAgamo'pyadvayapuruSasvabhAva eva na tato vyatirikto yena dvaitamanuSajyate iti matam , "UrdhvamUlamadhaH zAkhamazvatthaM prAhuravyayam / chandAMsi yasya parNAni yastaM veda sa vedavit // " [bhagavadgI0 15 / 1] iti vacanAt / tadA!* brahmavattadAgamasyApyasiddhatvaM15 syAt , 16sarvathApyasiddhasvabhAvasya siddhatvavirodhAt , siddhA'siddhayorbhedaprasakteH / ' 624. kiMca "sarva vai khalvidaM brahma" [ maitrA0 4 / 6] ityAdyAmnAyAdapi dvaitasiddhireva syAt , sarvasya prasiddhasyA'prasiddhena brahmatvena vidhAnAt / sarvathA prasiddhasya 1 vidhAnAyogAdaprasiddha 1. sattvamasatvanyAvRttyAtmakam , anityatvaJca nityavyAvRttyAtmakamiti byAvRttibhedAttayomeMde / 1.-prativiSTaravena kaH / 2. sarvathAvizeSAditi k0| 3. satyA ka0, kh0| 4. -nityayoH g0| 5. kathaMcittAdAtmyAsiddheH kH| 6. tadviSAyAmi-20 / 7. pratimAsataH g0| 8. ityAdinAvapi ka0, khH| 9.sAmAdhikaraNyamasti k0| 10. prati tat k.| 11. yogAta kh.| 12. vindha k0| 13. tadeva g0| 14. tathA ka0, kha0 / 15. -msyaasi-g0| 16. sarvapya ka0 / 17. vidhAnayogAt ka0, kh0| For Private And Personal Use Only

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satyazAsana-parIkSA [25 - vat' / kvacidAtmavyaktau prasiddhasyaikAtmyarUpasya brahmatvasya sarvAtmasvanAtmAbhimateSu ca vidhAnAt / dvaitaprapaJcAro pavyavacchede'pi tadAgamAd vyavacchedyavyavaccheda kasadbhAvasiddheH kathamadvaitasiddhiH ? AmnAyasya paramabrahmasvabhAvatve na tatastadadvaitasiddhi.* / svbhaav-svbhaavvtostaadaatmyaikaantaanupptteH| 25. atha svasaMvedanameva puruSAdvaitasAdhakamiti cet ; na; svasaMvedanAtmanodvaitaprasaMgAt / na hi svasaMvedanamapi sAdhanamAtmano'nanyadeva; sAdhanatvavirodhAt , anumAnAgamavat sAdhyasyaiva sAdhanatvopapatteH, prakRtAnumAnAgamayoriva svasaMvedanapratyakSasyApi sAdhana[tva]syAbhAvAt / / 26. na ca puruSAdvaitaM svataH siddhayati, vijJAnAdvaitavat , svarUpasya svatogaterabhAvAt , anyathA kasyacittatra vipratipatterayogAt, vijJAnAdvaitasyApi prasiddhariSTahAniprasaMgAcca / $ 27. na vijJAnAdvaitaM na svato'vasIyate, tasya kSaNikasyaikakSaNasthAyitayA niraMzasyaikaparamANurUpatayA sakRdapyanubhavAbhAvAditi cet ; na, puruSAdvaitasyApi nityasya sakalakAlakalAkalApavyApitayA sarvagatasya ca sakaladezapratiSThitatayA sakRdapyanubhavAbhAvA'vizeSAt' / 'svataHsiddhaM brahma' ityupagame; dvaitamapi svataHsakalasAdhanA'bhAve'pi kiM na siddhayet ; tattvopaplavamAtraM vA nairAtmyaM vA "svAbhilApamAtrAvizeSAt ? sarvasya sarvamanorathasiddhirapi durnivArA syAt / evaM parabrahmasAdhakasya kasyacidapi pramANasyAbhAvAt bhedagrAhipratyakSasya bAdhakAbhAvo vyavatiSThata eva, 11etadanyasyApi bAdhakasya ayogaat| 628. syAdAkUtam--vivAdApannaM pratyakSAdi mithyaiva, bhedapratibhAsatvAt , svapnapratyakSAdivaditi; tadasat ; prakRtAnumAne pakSa-hetu-dRSTAntabhedapratibhAsasyA'mithyAtve tenaiva " hetoya'bhicArAt / tanmithyAtve tasmAdanumAnAt saadhyaa'prsiddhH| parAbhyupagamAt pakSAdibhedapratibhAsasyA'mithyAtve'pi na doSaH iti cet ; na; svaparAbhyupagamabhedapratibhAsena vyabhicArAt / tasyApi parAbhyupagamAntarAda1degmithyAtvAdoSAbhAve sa eva tadbhedapratibhAsena vyabhicAraH14iti na kvacidvayavatiSThet / ___$ 26. kazcidAha-brahmAdvaitasyAmithyAsavinmAtrasya svataH siddhasya kriyAkArakabhedapratyakSAdInAM 1 bAdhakasyAbhAvAtteSAM bhrAntatvaM tato na tadvirodhakatvamiti; tadapi na sAdhIyaH, tathA sati bAdhyabAdhakayorbhedAt, dvaitasiddhiprasaMgAt / 1. yathA sarvathA'prasiddhaM kharaviSANAdi na vidhIyate / 2. tulanA-"taddhi saMvedanAdvaitaM na tAvatsvataH siddhayati puruSAdvaitavat , svarUpasya svatogaterabhAvAt , anyathA kasyacittatra vipratipatterayogAt , puruSAdvaitasyApi prsiddherisstthaaniprsnggaacc|" -Aptapa0 pR0 182|3.-tulnaa-"nnu ca puruSAdvaitaM na svato'vasIyate, tasya nityasya sakalakAlakalApavyApitayA sarvagatasya ca sakaladezapratiSThitatayA vA'nubhavAbhAvAditi cet, na, saMvedanAdvaitasyApi kSaNikasyaikakSaNasthAyitayA niraMzasyaikaparamANurUpatayA sakRdapyanumavAbhAvAvizeSAt / " -prAptapa0 pR0 182 / 4. yathA hi vijJAnAdvaitavAdinoktam- "svarUpasya svatogateH" [pra. vA. 15] iti nopapadyate tathaiva / 5. kathaM na siddhayet ? 6. kriyAkArakAdInAm / 1. -ropo nya-ka0, kha0 / 2. -mAd gyavacchedaka-10 1 3. -tadvataH khH| 4. ka. pratau iyaM / paMktirnAsti / 5. -reva kH| 6. -tirayo0 ka0, kh0| 7. ka. pratau 'na ca puruSadvaitaM "ityasmAt padAdArabhya'"bhavizeSAt' iti paryantaM pATho nAsti / 8. -mAtravize0 ka0, khH| 9. paramabrahma kha0, gH| 10. -pratyakSa kh0| 11, tadanyasyApi g0| 12. -tvenaiva / 13. mithyAdo0 ka0, kha0 / 14. tanedena nyami0 kha0 / 15. drutasya saMvi0 kha0 / 16.-kasyamAvAt kh0| For Private And Personal Use Only

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- 33] parabrahmAdvaitazAsana-parIkSA 30. na ca paropagamamAtrAttayorbAdhyabAdhakabhAvaH, paramArthatastadabhAvApatteH / tataH sakalabAdhakAmAvAt abhrAntena pratyakSeNa prasiddho'yaM bhedaH kathamadvaitaM na virundhyAt / tayoH' parasparavirodhAt / tata eva bhedamadvaitaM virudhyAditi cet ; na; advaitasyAbhyupagamamAtratvAt , tatsAdhakapramANAbhAvasya prAgevoktatvAt , medasya ca pramANasiddhatvAt , tagrAhipratyakSasya bAdhakAbhAvAt , abhrAntatvena sAdhitatvAt / nahi kasyacidabhyupagamamAtraM pramANasiddhaM kriyAkArakabhedaM pratiruNaddhi, kSaNikAbhyupagamavat / tadevaM *sakalabAdhakavaidhuryAdabhrAntapratyakSaprasiddha kriyAkArakabhedaH, so'yamadvaitaikAntapakSe virudhyata eveti siddhaM paramabrahmAdvaitazAsanaM pratyakSaviruddha miti / taduktaM zrIsvAmisamantabhadrAcArya: "advaitakAntapakSe'pi dRSTo bhedo viruddhyte| kArakANAM kriyAyAzca naikaM svasmAt prajAyate // " [AptamI0 zlo0 24 ] iti $ 31. etenaiva iSTaviruddhaM 'caadvaitshaasnm| uktaM ca advaitasAdhakAnumAnAgamAbhyAM dvaitasya siddheruktatvAt / advaitazabdaH "svAbhidheyapratyanIkaparamArthApekSaH, naJ pUrvA'khaNDapadatvAt ; 'ahetvabhidhAnavat', ityanumAnavirodhAcca / tadapyuktaM bhagavadbhiH svAmibhiH "advaitaM na vinAdvaitAdaheturiva hetunA / saMkSinaH pratiSedho na pratiSedhyAhate kvacit // " [ AptamI0 zlo0 27 ] iti 32. tathA brahmavAdinAM dharmAnuSThAnaM na pratiSThAmiyati, teSAM puNyapApasukhaduHkhehaparalokavidyetarabandhamokSAsaMbhavAt , tattvopaplavavAdivat / tathaiva svAminaH prAhuH "karmataM phaladvaitaM lokataM ca no bhavet / vidyA'vidyAdvayaM na syAbandhamokSadvayaM tathA // " [AptamI0 zlo0 25 ] iti 6 33. etena yaduktaM vedAntavAdibhiH 'ekameva brahma nAnAtmatayA dRzyate, brahmavivartAH pRthivyAdayaH, brahmaprAptirmokSaH, zravaNAdibhiH brahmasAkSAtkAra' ityAdi, tatsarvaM bandhyAstanandhayasaurUpyavyAvarNanaivadupekSAmarhati, kenApi pramANena brahmasiddherabhAvAt , anyathA pramANaprameyadvaitaprasaMgAt / bhrAntena pramANena tatsiddhau svapnopalabdhadhUmAdinA paramArthapAvakAdisiddhiprasaMgAt / candramarIcijAlasannidhivizeSAt pariNamajalA pudgalavikAratvAt paramArthenaiva pratibimbena candrapratipatteH / bhrAntena pramANena pramANamantareNa vA brahmAdvaitasiddhau tathA dvaita-nairAtmyAdisiddhirapi durnivArA syAt / tathA11 dvaitAdvaitayodhikasAdhakAbhAvAdvedAntinAM dRSTahAniradRSTakalpaneyaM kevalamupahAsAya jAyate / 1. bhedAbhedayoH / 2. tulanA-aSTasa0, 161 / 3. "eSa bandhyAsuto yAti khapuSpakRtazekharaH / mRgatRSNAmmasi snAsvA zazazRGgadhanurdharaH // " ityAdi gyAvarNanavat / 4. rUpeNa dvaitaprasaGgAt / 1. paramArthaH g0| 2. -drutaM viru0 ka0, g0| 3. -voktatvAttatya ca g0| 4. -ka vaidhuryA0 kha0, g0| 5. ga. pratau 'ca' naasti| 6. -mAnAbhyAM ka0, kh0| 7. sAbhidheya kha0 / 8. zravaNAdinA paramArthamiH brahma g0| 9.-meyaprasa0 ka0, kh0| 10. -majvalapu. khH| 11. tato kha0, ga / For Private And Personal Use Only

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satyazAsana-parIkSA [3434. kiM ca, yadyekameva parabrahmAsti tarhi tadeva kuto na pratItipathamavatarati, yadi vA prapaJcaH kharaviSANavadabhAvarUpaH kutastarhi sa eva 'ahamahamikatayA pratItipathamApanipadyate' iti pRSTaH spRSTamAcaSTAM paraH avidyayA tatheti cet , tadasat; avidyAyA eva paropavarNitasvarUpAyA vyavasthApayitumazakteH, vikalpAnatikramAt / avidyAyA asattve, mithyApratItihetutvAnupapatteH, sata eva adRSTa-doSa-saMskAra- yantra-mantra-tantrAdeH svapnendrajAlAdimithyApratItihetutvapratipatteH / tasyAH sadrUpatve dvaitasiddhiH' prasakta riti / avidyAyAH sadasattvAbhyAmanirvAcyatve katham 'avidyA saMsAradazAyAmasti, saMsArasyA'vidyAvilAsatvAt ; muktidazAyAM tu nAsti, mukta ravidyAnivRttirUpatvAt' iti ziSyaM prati pratipAdyata / tadA tasyAH sadasattvAbhyAM vAcyatvasaMbhavAt / tathA cApratipAdane vineyAnAM kathaM mokSAya pravRttiH, saMsAramokSasvarUpAnavabodhAt / 'anirvAcyA'vidyA' ityavidyAsvarUpakathanamidaM svavacanaviruddham-- "yAvajjIvamahaM maunI brahmacArI ca mtpitaa| mAtA mama bhavedvabhyA smarAbho'nupamo bhavAn // " ityAdi vacanavat / anirvAcyazabdenAvidyAnabhidhAne cAnarthakavacanatayA nigrahasthAnatvApatteH / 35. nanu vastunyeva pramANapravRtti vastuni / tato'smAbhirvastuvRttamapekSyAvidyA vyavasthApyate / taduktam-- "brahmAvidyAvadiSTaM ghenanu doSo mahAnayam / niravadya11 ca vidyAyA AnarthakyaM prasajyate // nAvidyAsyetyavidyAyAmevAsitvA prakalpyate / 1 brahma[dhArA tvavidyeyaM na kathaJcana yujyate // yato'nubhavato'vidyA brahmAsmItyanubhUtimat / ato mAnotthavijJAna-dhvastAsApyanyathAtmatA13 // brahmaNyavidite 4 bAdhAnnAvidyetyupapadyate / nitarAM cApi vizAte 16mRSA[dhI nAstyabAdhitA / / avidyAvAnavidyAM tAM na nirUpayituM tmH| vastuvRttamato'pekSya18 nA vidyati nirUpyate // vastuno'nyatra mAnAnAM vyApRttinahi yujyte| avidyA ca na vastviSTaM maanaaghaataashissnnutH|| avidyAyA avidyAtve imeva ca lakSaNam / mAnAghAtAsahiSNutvamasAdhAraNamipyate // " [ saMbandhavA0 zlo0 175-81] 1. puNyapAparUpakarma / 2 avidyAyAH / 3. bhavAn smarAmaH kAmatulyakAntiH tathApi anupamaH upamArahitaH iti svavacanaviruddham / / 1. paramabrahmAsti kha0, ga0 / 2. -tiprathama0 ka0, kha0 / 3. -mApanIpayate ka0 / 4. -ti pRSTamAcaSTAM ka0, g0| 5. avidyAyA ka0 / 6. -doSayantraka0, kh0| 7. dvaitaprasiddhiH ga0 1 8. tathA ga0 / 2. vastunaiva ka0, kh0| 10. -mapekSAvi0 ka0, kh.| 11, niravidye ka0, g0| 12. brahmAdvArAtva0 ka0, kha0, ga0 / 13. -dhAtmanA kha0 / 14. vidhIte ka0 / 15, mRSAdenAsti ka0 / mRSAdirnAsti ga0 / 16. mastuvRttamataupekSa nA. k.| 17. -raNa iSyate ka0, kh0| For Private And Personal Use Only

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41] parabrahmAdvaitazAsana-parIkSA 36. na caivamaprAmANikAyAmavidyAyAM kalpyamAnAyAM kazciddoSaH, tasyAH saMsAriNaH svAnubhavAzrayatvAt / dvaitavAdina eva dRSTAdRSTArthaprapaJcasya pramANabAdhitasya kalpanAyAmanekavidhAyAM bahuvidhadoSAnuSaMgAt / tadapyuktam-- "tvatpakSe bahukalyaM syAt sarva mAnavirodhi ca / kalpyA'vidyaiva matpakSe sA cAnubhavasaMzrayA // " . [saMvandhavA0 zlo0 182 ] iti 37. iti kazcit , so'pi na prekSAvAn , sarvapramANAtItasvabhAvAyAH svayamavidyAyAH svIkaraNAt / nahi prekSAvAn sakalapramANAtikrAntarUpAmavidyAM vidyAM vA svIkurute / 638. na ca pramANAnAmavidyAviSayatvamayuktam ; vidyAvadavidyAyA api kathaMcid vastutvAt / tathA vidyAtvaprasaMgaH, iti cet ; na kiMcidaniSTam "yathA yatrAvisaMvAdastathA tatra prmaanntaa|" [siddhivi0 1 / 19 ] ityakalaGkadevairapyuktatvAt / bahiHprameyApekSayA tu kasyacit saMvedanasyAvidyAtvaM bAdhakapramANAvaseyaM kathamapramANaviSayaH, tadbAdhakaM punararthAnyathAtvasAdhakameva pramANamanubhUyata iti vastuvRttamapekSyaivAvidyA niruupnniiyaa| 6 39. na ca kathaMcidvidyAvato'pyAtmanaH pratipatturavidyAvatvaM virudhyate yato'yaM mahAn doSaH syAt / nApyavidyAzanyatve kathaMcidvidyAnarthakyaM prasajyate, tatphalasya sakalavidyAlakSaNasya BbhAvAt / 40. na cAvidyAyAmeva sthitvA 'asyeyamavidyA' iti prakalpyate, sarvasya vidhAvasthAyAmeva avidyetaravibhAgavinizcayAt ", svapnAdyavidyAdazAyAM tadabhAvAt / tatazcAtmAdvAraivAvidyA ayuktimatI / yasmAdanubhavAt 'avidyAvAnahamasmi' ityanubhavavAnAtmA tat eva kathaMcit pramANotthavijJAnAbAdhitAdavidyApi "saivetyAtmatAvirodhAbhAvAt / na cAtmani kathaMcida 10vidite'pyavidyeti nopapadyate, ,bAdhAvirodhAt / kathaMcidvijJAte'pi vA'vidyeti nitarAM ghaTate / viditAtmana eva tabAdhakatvavinizciteH kathaMciyAdhitAyA buddhema'SAtvasiddheH / $ 41. na ca kathaMcidavidyAvAneva narastAmavidyAM nirUpayituM kSamaH, sakalaprekSAvad vyavahAravilopAt / yadapi pramANAghAtAsahiSNutvamasAdhAraNaM lakSaNamavidyAyAH, tadapi pramANasAmathyodeva nizcetavyamiti11 na pramANAtikrAntA kAcidavidyA nAma, yadabhyupagame brahmAdvaitaM na viruddhayate / [iti puruSAdvaitazAsanaparIkSA ] 1. tulanA-aSTasaha. pR0 162-163 / 1. kalpaka012. kalpanAma k0| 3. sAnubha0 ka.1 4. -mavidyAM vA g0| 5. mahAdoSaH kh0| 6. lakSaNabhAvAt kh0| 7. -ganizca0 0 / 8. -vAnA tata: kha0 / 9. sairetyA. kha0 / 10. vidhiiytepyaak| 11.nizci0 kaa| 12. virudeta g| For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 10 www.kobatirth.org satyazAsana-parIkSA [ zabdAdvaitazAsanaparIkSA ] , $ 42 tadetena zabdAdvaitamapi nirastam, puruSAdvaitavattasyApi ' nigaditadoSaviSayatvasiddheH / prakriyAmAtra bhedAttadavyavasthAnupapatteH, svapakSetarasAdhakabAdhakapramANAbhAvAvizeSAt svataH siddhayayogAdgatyantarAbhAvAccetyalamatiprasaMginyA kathayA / sarvathaivAdvaitasya dRSTeSTaviruddhatvenA satyatvasya vyavasthitatvAt / brahmavidyA pramApAyAt sarvaM vedAntinAM vacaH / bhavetpralApamAnatvAnnAvadheyaM vipazcitAm // brahmAdvaitamataM satyaM na dRSTeSTavirodhata: / na ca tena pratikSepaH syAdvAdasyeti nizcitam // [ iti zabdAdvaitazAsanaparIkSA ] 1. dvaitattasyApi kha0 / [ 1

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[vijJAnAdvaitazAsana-parIkSA ] tathA vijJAnAdvaitazAsanaM dRSTeSTaviruddham, anyacca, [ pUrvapakSa: ] $ 1. tathA hi- tAvadidaM khalu vijJAnAdvaitinAmiSTam, antaraGgasya svasaMviditajJAnasyaiva vastutA na tu bahiraGgasyArthasya, jaDasya pratibhAsAyogAt ' vedyavedakalakSaNasya paraparikalpitasya vyabhicAritvAt / 1 $ 2. [ tatra' ] tAbatsautrAntikaparikalpitatajjanmatAdrUpyatadadhyavasAyAH na pratyekaM vedyavedakalakSaNam ; cakSuSA' samAnArthasamanantara vedanena zuktikAyAM rajatAdhyavasAyena ca vyabhicArAt / saha vA samAnArthasamanantarajJAnena, kAmalAdyupahatacakSuSaH zukle zaGkha 'pItAkArajJAnasamanantarajJAnena ca vyabhicArAt / $ 3 . yogAGgIkRtaM "kAryanimittakAraNatvamapi na tallakSaNam, cakSuSAnekAntAt / tathA anyaparikalpitakAryakAraNabhAvAkhyaprabhavayogyatAdikamapi na tallakSaNam ; tenaiva vyabhicArAt" / tataH kasyacidapi grAhyagrAhakalakSaNasyAyogAt sarvaM grAhyagrAhakAkArajJAnaM bhrAntameva / tathA prayogaH - yadgrAhyagrAhakAkAraM tatsarvaM bhrAntam, yathA svaprendrajAlAdijJAnam, tathA ca pratyakSAdikamiti / na hi bhrAnta pratyakSAdikaM bahirarthasya vyavasthApakam, svapna pratyakSAderapi arthavyavasthApakatvaprasaMgAt / evaM yuktyA anupapadyamAnA bahirarthA dRSTA api na zraddheyAH, Acharya Shri Kailassagarsuri Gyanmandir "yuktyA yana ghaTAmupaiti tadahaM dRSTrApi na zradadheM / " [ ] iti vacanAt / 4. bahirarthAnAmevamasaMbhavAt saMvittireva khaNDazaH pratibhAsamAnA sakalavedyavedaka vyavahArAya kalpyate / taduktam " nAvanirna salilaM na pAvako na marunna gaganeM na cAparam / vizvanATaka vilAsasAkSiNI saMvideva parito vijRmbhate // " I ] iti ] iti 1. cakSuSA ghaTajJAnaM jAyate na tu tat cakSugrahakam / 2. samAnArthe yat pUrvajJAnAdutpannam anantarajJAnaM tat pUrvajJAnAdutpannam atha ca pUrvajJAnAkAraM tathApi nottaraM jJAnaM pUrva jAnAti jJAnaM jJAnasya na niyAmakamiti siddhAntAt / 3. zuktikAryA rajatamitijJAnaM rajatAdhyavasAyi, na ca rajate pramANam / 4. zukle zate jAyamAnaM pItAkArajJAnaM zaGkhAdutpannaM zaGkhAkAramatha ca zaGkhAdhyavasAyi na ca pramANam / 5. kArya jJAnaM tanimittakAraNaM bhavati vedyam / 6 cakSurAdinA / 7 udghRtamidam - a -aSTaza0 aSTasaha 0 pR0 234 / 1. bhAsa yoga0 kha0 / 2. ka0, ga0 pratau ' tatra' padaM nAsti / 3. pitAkAra0 ka0 / 4. sakalavedaka0 ga0 / 5. dhInIlapItasu0 kha0, ga0 / 6. samA ka0 / "eka saMvidi vibhAti bhedadhInnIlapIta 'sukhaduHkharUpiNI / nimnanAbhiriyamunnatastanI stroti citraphalake same yathA // " [ For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 12 www.kobatirth.org [ uttarapakSaH ] [ 5 $ 5 tadevaM bahirarthAkhyadvitIya rahitatvAdadvaitamanubhavasiddhavijJAnamAtrameva vyavatiSThata iti / satyazAsana-parIkSA Acharya Shri Kailassagarsuri Gyanmandir $ 6. tadetat vijJAnAdvaitaM pratyakSaviruddham vijJAnarUpa antararthavad bahirarthasyApi nIlAdeH paramArthasya pratyakSeNopalakSaNAt / bhrAntaM tatpratyakSa miti cet; na bAdhakAbhAvAt / ukta eva vedyavedakalakSaNAbhAvo bAdhaka iti cet, tAvadevaM vadatA yogAcAreNa vijJAnAnAM kSaNikatvamananyavedyatvaM nAnAsaMtAnatvamanumAnenaiva vyavasthApanIyam, svasaMvedanAttadasiddheH; saMvidAM kSaNikatvenA'nanyavedyatvena nAnAsaMtAnatvena nityatvena ca sarvavedyatvenaikatvena paramabrahmaNA jJAnavAdinA iva" svasaMvedanAbhAvAt / anyathA tato brahmasiddherapi durnivAratvAt / tataH kSaNikatvAdivyavasthApanamanumAnenaivAstu / tathA cakSaNikatvAda kathaMcidvedyalakSaNaM yadi vyavatiSThet tadA prakRtasaMvidAM kSaNikatvAdisAdhanaM * laiGgikajJAnena kRtaM syAnnAnyathA / $ 7. na cAnuktadoSaM vedyalakSaNamasti, vijJAnavAdinA tajjanmAderanaikAntikatvadoSavacanAt / saMvitkSaNikatvAdAvanumAnavedanasya tatsaMbhave nAnyatra bahirarthe tadasaMbhavo'bhidheyaH sarvathA vizeSA bhAvAt / 8. atrAyaM prayogaH - vimatyadhikaraNabhAvApannaM jJAnaM sAkSAtparamparayA vA svarUpavyatiriktArthAlambanam ; grAhyagrAhakAkAratvAt saMtAnAntarAdyanumAnavat / viplavajJAnagrAhyagrAhakAkAritvena vyabhicAra iti cet; na; saMtAnAntarAdisAdhanasyApi vyabhicAraprasaMgAt / na hi vyApAravyAhArabhe (da) nirmAso vipluto nAsti, yenAvyabhicArihetuH syAt / yadi jAgradazAbhAvisatyAbhimatavyApArAdihetukhyabhicArI syAt 1 tarhi 11 tathAvidhagrAhyagrAhakA kArakatva ' ' heturapyavyabhicArI bhavet, tathaiva vivakSitatvAt / 0 3 9. atha satyAbhimatajJAnena vAsanAbhedo gamyata iti cet; tadanyatrApi samAnam / yathaiva hi jAgradazAyAM bahirarthavAsanAyA dRDhatamatvAt tadAkArajJAnasya satyatvAbhimAnaH; svapnAdidazAyAM tu tadavAsanAyA dRDhatvAbhAvAttadvedanasyAsatyatvAbhimAno lokasya na paramArthato bahirarthaH siddhyatIti vAsanAbhedo gamyate, tathAnupaplavadazAyAM saMtAnAntarajJAnasya vAsanAyA dRDhatamatvAt satyatAbhimAno, anyatra tadadArthyAdasatyatAvyavahAra iti vAsanAbhedo gamyatAm, na tu saMtAnAntaram / tadanabhyupagame svasaMtAnakSaNakSayAdisiddhiH kathamabhyupagamyate tataH sudUramapi gatvA kiMcidvedanaM svaSTatattvAvalambanameSitavyam / tasmAdayaM mithyAdRSTiH parapratyAyanAya zAstraM vidadhAnaH paramArthataH saMvidAno 15 vacanaM tattvajJAnaM ca pratiruNaddhi iti na kiMcidetat / tadevaM vedyavedA kAratvasAdhanaM ' " bahirarthavedanasya svarUpavyatiriktAlambanatvaM sAdhayatIti bAdhakabAdhanAt " na bAghako vedyavedakalakSaNAbhAvaH / 4 7 1. bahirarthagrAhi / 2. svasaMvedanAt / 3. vedyavedakabhAvasaMbhave / 4 santAnAntarAbhyupagame / 1. - naikaitvena ka0 / 2. - NA iva ka0 / 3. karavavya0 ka0 | 4. - karavasA0 ka0 / 5. - dau kathaMcid vedanasya kha0 / 6. - saMvo'bhi0 ga0 / 7. -kArakhena kha0, kArakatvena ga0 / 8. - ga0 pratau 'na' padaM nAsti / 9 - hArabhedo ni0 ka0, kha0 / 10. ravyabhicAritvAttahiM ka0 11 tathAvid ka0 | 12. kAratva0 kha0 / 13. vacanaM ka0 | 16. kAratva ka0 vAsanA gamyate ka0 14 tatvAlambana kha0, ga0 / 15. saMvidhAno vA 17. - tIti bAdhanAt kha0 / For Private And Personal Use Only

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13-] vijJAnAdvaitazAsana-parIkSA 610. nanvastyeva bahirarthapratyakSasya bAdhakam , nIlatajjJAnayorabhedaH sahopalambhaniyamAt', dvicandravat , ityanumAnasya tadbAdhakatvAditi cet ; na; hetoviruddhatvAt / yogapadyArthe sahazabde tanniyamasyAbhedaviruddha nAnA(tve) bhAvAt / abhede'pi candradvitaye bhAva iti cet ; na; tatrApi yathA pratibhAsaM bhedabhAvAt / tathA tattvamabhedo'pi iti cet ; na, yathAtattvaM sahopalambhasyApi abhAvAt evaM dRSTAnto'pi sAdhyasAdhanavikala: syAt / tanmAtrasya hetutve tasya bhedamAtra eva bhAvAviruddha eva hetuH syAt / tathA-asiddhazcAyaM hetuH; yato nartakyAghekArthasaMgatadRSTayaH paracittavido' vA nAvazyaM tadbuddhi tadarthaM vA saMvidantIti hetorasiddhiH, niymsyaasiddheH| natakIrUpasyApi bahutvAnna tanniyamAsiddhiriti cet ;na; tapasyaikatvAt / tatra sarveSAM sabhAsamavAyinAM ekavAkyatApratipatteH / vyAmohAdeva kutazcittatra teSAmekavAkyatvaM vastuto nAnaiva tadrUpamiti cet , kozapAnAdetatpratyetavyaM na pramANataH kutazcidapi tadabhAvAt / $ 11.atha "sarve pratyayAH nirAlambanAH pratyayatvAt svapnapratyayavat" [30 vArtikAlaM. pR0 359 ] ityanumAnaM prakRtabAdhakamiti cet ; na; prakRtasAdhyasAdhanapratyayayoH svArthAlambanatvAbhAvena hetovijJAnamAtrasiddhiH, hetusAdhyayorabhAvAt / athArthavattve, tAbhyAmeva hetoya'bhicArAt / taduktaM bhagavabhiH; svAmibhiH "anarthikA sAdhanasAdhyadhIzcedvijJAnamAtrasya na hetusiddhiH / athArthavattvaM vyabhicAradoSo na yogigamyaM paravAdisiddham // " [yuktyanu0 zlo0 18 ] iti . 12. tadevaM sakalabAdhakavaidhuryAdabhrAntena pratyakSeNa bahirarthasiddhedRSTaviruddhaM vijJAnAdvaitazAsanam / 13. tazreSTaviruddhaM ca, anumaanaavhirrthsiddheH| taccedamanumAnam -- 'santi bahirarthAH sAdhanadUSaNaprayogAt' iti kathaM punarato bhAvarmiNo bahirarthasya sAdhanam , kathaM ca na syAt , asya sadbhAvadharmatve tadvadasiddhatvApatteH; tadabhAvadharmatve cAtastadabhAvasyaiva siddheviruddhatvopanipAtAt, tadubhayadharmatve ca vyabhicAraprasaMgAt iti cet ; na, pratyekobhayadharmavikalpavikalasyaivAsyAbhyanujJAnAt / kathamevaM tasya bahirarthabhAvaM pratyeva liGgatvaM na tadabhAvaM pratyapIti cet ; na; tatraiva tasyAvinAbhAvaniyamAt / dharmidharmasyApi kRtakatvAderanityatvAdau tata eva gamakatvopapatteH na dharmidharmatvamAtreNa, ekezAkhAprabhavatvAdAvapi tadupanipAtenAtiprasaMgApatteH / 1. "sakRtsavedyamAnasya niyamena dhiyA saha / viSayasya tato'nyatvaM kenAkAreNa siddhayati // " pra. vA. 3 / 388 2. ekatve'pi / 3. sahopalambhaniyamamAtrasya / 4. sabhyAnAmityarthaH / 5. nartakIrUpam / 6. kozapAnaM = saugandhyam / 7. bahirarthasadbhAva eva / 8. avinAmAvaniyamAdeva / 9. pakvAni etAni phalAni ekazAkhAprabhavatvAt upayuktaphalavadityatra / ____ 1.-tyaiva ga0 / 2. nIladAnayo ga0 / 3. yuga ka0, g0| 4. nAnAtvabhAvAt ka0 / 5. bhedava. bhAvAt ka0 / bheda eva mAvAt kha0 / 6. bhede'pi ka0, kh0|| 7. virodhAvA0 ka0, khH| 8. pratyevaM ga0 / 9. -nityAdau g0| For Private And Personal Use Only

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[16 satyazAsana-parIkSA 14. tatra sAdhanaM nIlAdeH saMvedanatvasamarthanam , dUSaNaM bahirartha tvaniSedhanaM tayoH prayogaH prakAzanam / 'nIlAdiH saMvedanAdavyatiriktaH tadvadyatvAt ; tatsvarUpavat' ityAdiH 'na jaDo nIlAdiH pratibhAsa mAnatvAt sukhAdivat' ityAdizca / 15. kathaM punarasya bahirarthAbhAve'nupapattiriti cet ; asya bahirarthavizeSatvAdeva / nahi tadabhAve tadvizeSasya saMbhavaH, vRkSAbhAve ziMzapAbhAvasyaiva pratipatteH / nAsau tadvizeSa AropitarUpatvAditi cet ; na tataH sarvazaktivikalAdaniSTavadiSTasyApyasiddhaH / anAropito'pyeyaM bodha eva na bahirartha iti cet ; na, pratipAdyasya tadbhAvAt / pratipAdakasyeti cet, kathaM tataH pratipAdyasya prakRtArthasya pratipattiH anyabodhAdanyasya tadanapapatteH / anyathA pratyAtmaM buddhibhedakalpanAvaiphalyopanipAtAt / tasmAdarthavizeSa evAyamityupapannamevAto bahirarthavyavasthAnam / tataH sAdhUktam'iSTaviruddhaM vijJAnAdvaitam' iti / [iti vijJAnAdvaitazAsanaparIkSA [citrAtizAsanaparIkSA] $ 16. etena citrAdvaitamapi pratyuktam / tanmate'pi bahirarthApahavAt / pratyakSAnumAnAbhyAM bahirarthasya ca vyavasthApitatvAdityalaM prasaMgena / sarvathA antaraGgAthaikAntazAsanasya dRssttessttviruddhtvaadstytvsiddheH| pramANAbhAvataH sarvaM vijJAnAdvaitinAM vacaH / bhavetpralApamAtratvAnnAvadheyaM vipazcitAm // jJAnAdvaitaM na satyaM syAdadRSTeSTAbhyAM virodhataH / na ca tena* pratikSepaH syAdvAdasyeti nizcitam // [iti citrAdvaitazAsanaparIkSA] 1. 'sAdhanadUSaNaprayogAt' ityatra / 2. sAdhanadUSaNaprayogAdityasya hetoH / 3. bahirthAbhAve / 4. bahirarthavizeSaH / 5. sAdhanadUSaNaprayogaH / 6. pratipAdakabodharUpAt / __I. -rarthani0 kha0 / 2. bhAsasamA0 ga0 / 3. tyAdezca ga0 / 4. na tena ka0 / For Private And Personal Use Only

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[ cArvAkazAsana-parIkSA ] [ pUrvapakSa: ] $ 1. athAnekArthavAdizAsanAnAM madhye tAvaccArvAkamataM dRSTeSTaviruddham / idaM hi teSAmabhimatam - iha tAvanna kazcitsarvajJaH sugatAdiSu saMbhavati / Acharya Shri Kailassagarsuri Gyanmandir "sugato yadi sarvazaH kapilo neti kA pramA / tAvubhau yadi sarvazau matabhedaH kathaM tayoH // " [ tattvasaM0 zlo0 3149] 'iti vacanAt / $ 2. nApyAgamastaka vA pramANabhUto'sti parasparavirodhAdidoSAt tataH kathaM dharmoM vyavatiSTheta / taduktam -- "tarko'pratiSThaH zrutayo vibhinnAH, nAsau muniryasya vacaH pramANam / dharmasya tattvaM nihitaM guhAyAM, mahAjano yena gataH sa panthAH // " r [mahAbhArata] iti $ 3. iha Aptastu kazciddevatArUpo guru bRhaspatireva pratyakSaprasiddhapRthivyAditattvopadezAt / tathAhi -- pRthivyaptejovAyava iti catvAryeva tattvAni | kAyAkArapariNatebhyastebhyaH piSTodakaguDaghAtakIsaMyogAnmadazaktivAn snAyulAbUdaNDAGguSThAGguliprayatnAcchravaNaramaNIyakvaNitavacca' tadAtmakaM caitanyaM jAyate / tacca garbhAdimaraNaparyantaM 'jIva AtmA' ityAdi vyapadezabhAk pravartate / garbhAt pUrvakAle maraNAduttarakAle ca tadabhAvaH / 3 4. tataH paralokino'bhAvaH / paralokino'bhAvAt paralokasyApyabhAvaH / paralokAbhAve tallokasukhAnubhavanArthamaihika sukha vimukhA DimbhakA iva dambhapralambhanAdhInA: : zarIrArthavyayavidhAnena bahudhA mudhAvat kleza maznuvate / tathaivoktam -- " yAvajjIvet sukhaM jIvennAsti mRtyoragocaraH / bhasmIbhUtasya dehasya punarAgamanaM kutaH // zragnihotraM trayo vedAH tridaNDaM bhasmaguNThanam / buddhipauruSahInAnAM jIviketi bRhaspatiH / / strImudrAM makaradhvajasya mahatIM nirvANasaMpatkarIM 4, ye mohAdavadhIrayanti kudhiyo mithyAsukhAnveSiNaH / For Private And Personal Use Only 1. iloko'yaM pUrvapakSe vidyate / 2. pRthivyAdibhyaH / 3. RkyajusAmAkhyAH / 4. uSTatamidam - sarvadarzanasaM0, cArvA0 pR0 2,5 / 1. prayatnAbhrama0 ka0 1 2 kAle tad0 ka0 / 3 - dinAH ka0, ga0 / 4 jIvaka0 ka0 /

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satyazAsana-parIkSA te tenaiva nihatya nirdayataraM bhasmIkRtA luNThitAH, kecit paJcazikhIkRtA hi jaTinaH kaapaalikaashcaapre|| . [zRGgArazataka zlo0 79 ] anyacca "payodharabharAlasAH smaravirNitAkSaNAH, kvacinmalayapaJcamoccaritagItajhakAriNIH / vihAya ramaNIramUraparamokSasaukhyArthinAmaho jaDimaDiNDimo viphalabhaNDapAkhaNDinAm // " ] iti [ uttarapakSaH ] 65. tadetaccArvAkamataM tAvad dRSTaviruddham , pratyakSeNa pRthivyAdInAM parasparamupAdAnopAdeyabhAvadarzanAt , teSAM sarvathA tattvAntaratvasya pakSasya pratyakSavirodhasidheH / teSAM parasparamupAdAnopAdeyabhAve'pi tattvAntaratve bIjAderaGkurAderapi tattvAntaratvaprasaMgAt / 66. na ca teSAM parasparamupAdAnopAdeyabhAvadarzanamasiddham , pRthivyAtmakacandrakAntasUryakAnta-kASThavizeSebhyo jalAnalayorutpatteH / pradIpajalaivizeSAbhyAM pRthvIrUpAJjana-muktAphalayoH, pRthvIvizeSatAlavRntAdervAyoH sAkSAdvIkSaNAt , anyathA dRSTApalApaprasaMgAt / 67. tathA jIvo nAstItyabhimatamapi dRSTaviruddham / sukhaduHkhaharSaviSAdAdyanekapariNAmAtmakasyAtmatattvasya svasaMvedanapratyakSeNa nirvAdhamanubhavAt hetubhirvinaiva astitvasya siddheH / "tasya hi heturvAcyo yasminmomuhyate matirnRNAm / na hi darpaNa zrAdeyaH karakaGkaNadarzanAya budhaiH / / " ] iti vacanAt $ 8. na ca jIvasya jJAnAtmanaH svasaMvedanamasiddham ; jJAnasya svasaMviditatve cAbhAvApattegrAhakAbhAvAt / jJAnAntareNa grahaNe, tasyApi tadanantareNa grahaNakalpanAyAmanavasthopanipAtAt / tadakalpanAyAM tathA vaktumazakteH / na cAnumAnena tadgrahaNam , tadanupagamAt pramANasaMkhyAvyAghAtAcca / tataH svasaMvedanameSitavyam / tatra ca svasaMvedanena jIvasya bhoktRtvAsAdhAraNadharmabhRtaH sAkSAtkaraNAd dRSTaviruddhamidaM bArhaspatyaM matam / Ft. nAsiddhaM bhoktRtvasyAsAdhAraNatvam ; acetanasya zarIrAdestadanupapatteH / na hyacetanasya zarIrasya bhoktRtvamupapadyate, zarIrasya bhogAdhiSThAnatvena prasiddhaH, anyathA mRtakasyApi bhoktRtvaprasaMgAt / nApi karaNagrAmasya; tasya bhogopabhogakaraNatvAt / na ca zabdAdiviSayasya; bhogyatvena ___1. uddhRtamidam-yazastilake uttarAdhe, pR0 252 / 2. maNibhyaH / 3. svAtinakSatre vRSTasya zuktimadhye patitasya / 4. anumAnAnabhyupagamAt / 5. indriyasamUhasya / 1. -saGkAriNa: ka0 / 2. -tvasya parokSasya pratya0 kha0 / -svasya pareSTasya pratya0 ga0 / 3. -ya saMve0 ka0 / 4. -mano0 ka0 / 5. -NamAdeyaH ka0 / 6. -pi sAdhA0 ka0, kha0 / For Private And Personal Use Only

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-16] cArvAkazAsana-parIkSA tasya prtiiteH| tato bhoktRtvamAtmanyeveti tadapalApino lokAyatikasya bhoktRtvaM kvApi na vyavasthAmAstivIta / / 10. nanu pRthivyAdisamudayazarIrakAryAnvayini garbhAdimaraNaparyante caitanye sarvacetanAvizeSavyApini bhoktRtvaM saMbhavati, zarIrAdivilakSaNatvAttasyeti cet / tadevAtmadravyamastu, janmanaH pUrva maraNAdUrdhvamapi tasya sadabhAvopapatteH / vivAdApannaM caitanyamanAdyanantaM pRthivyAdisamudayazarIrendriyaviSayebhyo'tyantavailakSaNyasyAnyathAnupapatteH / na hi tatkArya tato'tyantavilakSaNamasti, rUpAdisamanvayAt / caitanyasyApi sattvAdisamanvayAnnAtyantavilakSaNatvamiti cet ; na; tattvabhede'pi tasya bhAvAt pRthivyAdInAmabhedApatteH / pRthivyAditattvabhedAnAmekavikArisamanvayAbhAvAdbheda eva keSAMcit prAgabhAvAdibhedavat; kimidAnI caitanyabhUtayorekavikArisamanvayo'sti yena tattvAntaratvena bhedo na syAt, tasmAdekavikArisamanvayAsattvaM vailakSaNyam, tadeva ca tattvAntaratvamityanAdyanantatAM caitanyasya sAdhayatItyanAdyanantatvena prasiddhaH so'yamAtmA harSaviSAdAdyanekAkAravivartaH pratyAtmavedanIyaH pratizarIraM bhedAbhedAtmako'pratyAkhyAnAhaH pratikSipantamAtmAnaM pratibodhayatIti kRtaM prayAsena / tatazcArvAkamataM dRSTaviruddhamiti siddham / 11. etena tadiSTaviruddhaM ca siddham, anAdyanantasyAtmanaH sAdhitatvAt, pratiSedhagauNakalpanAdibhistasya sAdhayiSyamANatvAcca / taduktam "pratiSedha gauNakalpana-zuddhapadAna kasaMmatijinoktaH / nidhilakSaNArtheliGgarapi bhAvyate bhAvaH // " 6 12. tadyathA-'nAsti jIvaH' iti pratiSedhavacanameva jIvasya mukhyavRttyA astitvaM sUcayati, nirUpAkhyeSu vidhipratiSedhAnupapatteH / yathA-'nAmtIha ghaTaH' iti pratiSedho dezAntare ghaTAstitvaM prakAzayati tathA svarUpAdicatuSTayena sata eva jIvasya pararUpAdicatuSTayena nAstitvaM ghaTate naanythaa| 13. nanu kharaviSANA dInAmatyantAbhAvarUpANAmapi niSedhaviSaya syopapattiriti cet ; na, gavAdimastake sata eva viSANasya kharAdimastake pratiSedhadarzanAt / tataH sataH pratIto' pratiSedhasiddhiriti sunirUpitam / 14. tathA citrapuruSAdau 'idaM sajIvacitram' iti gauNakalpanaM mukhyavRtyA jIvAstitvaM kathayati, yathA-'siMho mANavakaH' iti mANavake siMhatvaM viziSTa jAtyAdipariNatasiMhAstitvamiti / tasmAdgauNakalpanAt mukhyasiddhiriti niravadyam / 15. tathA 'jIvaH' iti zuddhapadaM mukhyavRttyA, svArthavat, zuddhapadatvAt, pramANapadavat / tataH zuddhapadAbhidheyatvAt 'asti jIvaH' iti ca siddham / 16. tathaivAnekaviziSTajanasaMmatatvAt , AptapraNItatvAcca 'asti jIvaH' iti suvyavasthitam / 1. satyAdisamanvayasya / 2. naiyAyikAnAm / 3. pratiSedhazca gauNakalpanaM ca zuddhapadazca anekasammatizca jinoktizca taiH / 4. jIvaH / 5. nirUpeSu tuccheSu / 1. -vita ka0, g.| 2. -nantarAM caita-ka0, kh0| 3. -tadeSTa k0| 4. -mANAca kaa| 5.-dinA kh0| 6. -viSayasvopa-1017: pratIto pratika.18.saMjIva ka0 kh0| For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 18 www.kobatirth.org satyazAsana-parIkSA [ 17 $ 17. kiM ca bhUtacaitanyayorbahirantarmukhAvabhAsayoH bolyAdi - rAgAdi- viruddhadharmAdhyAsitayordravyAntarabhAvena' bhinnapramANagrAhyatvAt bheda eva / tayordezabhedenAdarzanAdabhede zarIrAkArapariNatAvanivane-pavanasakha-pavanAnAmapyekatvaprasaMgAt / "upAdAnakAraNasadRzaM hi kArye bhavati / " [] iti vacanAd dhAraNeraNadravoSNatArUpeNa bhUtasAdRzyAbhAvAt, amUrtacaitanyasya mUrtakAryatvAyogAca zarIrAdbhinnameva caitanyam / Acharya Shri Kailassagarsuri Gyanmandir $ 18 tasyai cAbhilASo hi pratyabhijJAne sati prAdurbhavati, pratyabhijJAnaM ca smaraNe sati, smaraNaM ca pUrvAnubhava' eva bhavatIti pUrvAnubhavaH siddhaH / anyathA tadaharjAta bAlakasya stanAdAvabhilASA'bhAvaprasaMgAt / mRtAnAM keSAMcidrakSoyakSAdikuleSu svayamutpannatvena kathayatAM darzanAt keSAMcidbhavasmRterupalambhAcca paraloko'pyasti / taduktam " tadaharjastane hAto rakSo dRSTarbhavasmRteH / bhRtAnanvayanAt siddhaH prakRtijJaH sanAtanaH // " [ ] iti $ 19. jananAdikAraNAvizeSe'pi sukhaduHkhAdivaicitryadarzanAt puNyapApAdikamapyastyeva / evaM pramANaprasiddhe* paraloke paralokapuNyapApapradveSi bRhaspatimataM na satAM mano manAgapi prINayati', kiMtu upAlambhamevArhati / sa coktaH svAmibhiH 'madyAGgavadbhUtasamAgame zaH zaktyantaravyaktiravaiva sRSTiH / ityAtmaziznodara puSTituSTairnihI bhayairhA mRdaSaH pralabdhAH // dRSTe'viziSTe jananAdihetau viziSTatA kA pratisattvameSAm / svabhAvataH kiM na parasya siddhiratAvakAnAmapi hA prapAtaH // svacchandavRtterjagataH svabhAvAduccairanAcAra padeSvadoSam / nirghuSya dIkSA samamuktimAnAstvadRSTibAhyAH bata vibhramanti // [ yuktyanu0 zlo0 35-37 ] iti tato nAyaM bRhaspatirAptatAmAtmasAtkaroti / $ 20. yaduktam- 'sarvajJo nAsti' ityAdi, tadapi pralApamAtrameva pratyakSataH sarvajJasya muneH, anumAnasyAgamasya ca nAstitvavyavasthApanAsaMbhavAt tasya bhAvaviSayatAbhyupagamAt / yadi . kiMcit pratyakSaM tatrApravartamAnatvAdeva tadabhAvaM vyavasthApayet, tadA puruSAntarAdi- pratyakSAntarANAmapyabhAvaM tadeva gamayet, tadviSayANAM ca kSmAdInAmityatiprasaMgaH svayamiSTasya bRhaspatyAdi - pratyakSasyApi saviSayasyAbha vasiddheH / 1. bAlyAdibhAvo hi mautikazarIragocaraH / 2. jalam / 3. agniH / 1. dhAraNaM pRthivyAH, IraNaM vAyvoH dravo jalasya, uSNatA cAgneH / 5. jIvasya / 6. tulanA - prameyarala0 / 7. pratyakSasya / 1. - tarAbhAvena ka0 / 2 -nubhUta eva ka0 / 3 5. praNayati ka0, kha0 / 6. dRSTi ka0 / 7. idaM padyaM kha 9. dinA0 kha0 / skute ka0 / 4. prasiddha para ka0, kha0 / 'pratau nAsti' / 8. viSayatvAbhyu0 kha0 / For Private And Personal Use Only

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-24] cArvAkazAsana parIkSA 19 $ 21. atha pratyakSAntaraM svayamAtmAnaM vyavasthApayati pRthivyAdi 'svaviSayaM ca tatra pravartanAdato' na tadabhAvaprasaMga iti matam tarhi sarvajJo'pi svasaMvedanAdAtmAnaM svargApUrvAdiviSayaM ca vyavasthApayati, iti kathaM tadabhAvasiddhiH, pramANAntarasya ca tadvacanasya hetuvAdarUpasyAhetuvAdarUpasya ca sa eva vyavasthApakaH syAditi kutastadabhAvaisiddhiH / sarvajJaH svaparavyavasthApako'stItyatra kiM pramANamiti cet; svapratyakSaikapramANavAdinaH pratyakSAntaraM svapara viSayamastItyatra kiM pramANam, prasiddhiranyatrApi iti na pratyakSaM tadabhAvAvedakam, atiprasaMgasya duHpariharatvAt / tathA $ 22. kiM ca, sarvajJatvAbhAvaH pratyakSeNa kvacit kadAcit kasyacid vyavasthApyate, sarvatra sarvadA sarvasya vA ? tatrAdyapakSe parasyeSTApAdanam / dvitIyapakSe sarvatra sarvadA sarvasya sarvajJatvAbhAvaM pratyakSataH saMvidan svayaM sarvajJaH syAt / tathA sati vyAhatametat sarvajJAbhAvavacanaM cArvAkasya / $ 23. nApyanumAnaM tadabhAvasAdhakam, tadanabhyupagamAt svayamanumAnaM nirAkurvannanumAnAdeva sarvajJAbhAvaM sAdhayati iti kathamanunmattaH / 24. tadevaM bAdhakAbhAvAdasti sarvajJaH / sa ca syAdvAdI bhagavanaInnevAnyayogavyavacchedena nizvIyate, tasyaiva yuktizAstrAviruddhavAkyatvAt / anyeSAM nyAyAgamaviruddha bhASitvAt / tatastaduktoM dharmo mokSazca vyavatiSThate / tannirAkaraNe cArvAkANAM ' pramANAbhAvasya pratipAditaprAyatvAt / pralApamAtrasya ca prekSAvatAmanAdaraNIyatvAditi sthitaM dRSTeSTaviruddhatvAt cArvAkamatamasatyamiti / svaparAviditAdhyakSa cArvAkANAM vaco'khilam / bhavet pralApamAtratvAnnAvadheyaM vipazcitAm // na cArvAkramataM satyaM dRSTAdRSTeSTabAdhataH / na ca tena pratikSepaH syAdvAda ( ( ye ) ti nizcitam || [ iti cArvAkazAsana-parIkSA ]. 1. anumAnarUpasya / 2. sarvazasya pramANAntarasya ca / 3. 'asmin kAle atra kazcitsarvajJo nAsti' ityatra vivAdAbhAvAt / 4. syAdvAditIrthaMkarapraNItaH / 1. - diviSa- ka0 / 2. pravartamAnAt ka0, kha0 / 3. tadvacasya kha0 / 4. hitavAda, kha0 / 5. tadabhyupa- ka0 1 6 - vAktvAt kha0, ga0 / 7. - mANabhAva- ka0, kha0 / 8. vidhitAdhyakSANAM cAka0, kha0 19 - dazceti ka0, kha0 / For Private And Personal Use Only

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[bauddhazAsana-parIkSA] 61. tathA tAthAgatazAsanamapi dRSTeSTaviruddham / evaM hi sarvabhAvAnAM kSaNabhaGgasaMgamamevANazRGgAramaGgIkurvANAstAthAgatAH saMgirante-rUpAdipaJcaskandhA eva tattvAni / rUparasagandhasparzaparamANavaH sajAtIyavijAtIyavyAvRttAH parasparA'saMbaddhA rUpaskandhAH / sukhaduHkhAdayo vedanAskandhAH / savikalpakanirvikalpakajJAnAni vijJAnaskandhAH / "jAti-kriyA-guNa-dravyasaMzA paJcaiva kalpanAH / * azvo yAti sito ghaNTika tadAsyeti yathAkramam // [ ] iti ityetatkalpanAsahitaM savikalpakam, tadrahitaM nirvikalpakam / tathA vRkSAdinAmAni saMjJAskandhAH / jJAnapuNyapApavAsanAH saMskAraskandhAH iti / rUpavedanAvijJAnasaMjJAsaMskArA iti paJca skandhAH / $ 2. teSu ca pUrva-pUrvacittavizeSaprabhavA uttarottaracittakSaNA upAdAnopAdeyarUpeNa sajAtyuttarakSaNaM janayanta: parasparAsaMpRktA niranvayapratikSaNavizarAravo niraMzAzca bhrAntivazAt grAhya-grAhakasaMvedanAkAratrayAkrAntA vijAtIyA'vyavadhAnalaghUtpatti-sadRzAparAparotpattivipralabdhabuddhaH saMtAnarUpeNa vartamAnA AtmAbhidhAnaM janayanti / tatraikatvapratyabhijJAnamapi lunapunarjAtanakhakezAdau pUrvAparaikatvAbhAve'pi darzanAnnityatvasamarthanAya nAlamiti trikAlAnuyAyye' katvarahitA eva vartante; kiMtu jJAna-vairAgyabhAvanAtizayavazAdavidyAtRSNAvigame niHzaktikAnAmuttarottaravijJAnakSaNamajanayatAM niranvayavinAzena saMtAnocchittirmokSaH / "pradIpanirvANakalpamAtmanirvANam' [ ] iti vacanAt / taduktam- . 9"kSaNAdUrdhvaM na tiSThanti shriirendriybuddhyH| dIpArciriva vartante skandhAH kSaNavilambitAH // ' ] iti / 3. tasya ca mokSamyopAyaH kASAyacIvaraparidhAnazirastuNDamuNDanabrahmacaryadhAraNAdayaH / tathaiva duHkhasamudayanirodhamArgaNA' iti catvAraH padArthAzcaturAryasatyAbhidhAnA mumukssubhirjnyaatvyaaH|| $ 4. tatra sahaja-zArIra-mAnasAgantukAni duHkhAni / tatra sahajaM kSuttRSNA-manobhUbhayAdikam / zArIraM vAta-pitta-pInasAnAM vaiSamyasaMbhUtam / mAnasaM dhikkArAvajecchAvidhAtAdijanitam / AgantukaM zItavAtAtapAzanipAtAdijanitam / etaduHkhaviziSTAzcittakSaNAH saMsAriNAM duHkhamityu 1. ghaNTAvAn / 2. tatsaMjJakaH / 3. AzUtpatti / 4. samudeti asmAditi samudayaH duHkhakAraNamiti yAvat / 5. nirvANam / 6. aSTAGgikaH samyagdRSTayAdiH / 7. kapha / 1.-sambandhA ka. 12. savikalpanirvikalpakajJA-ka0, kha0 / 3. pito ka0, kha0 / 4.-khyo yathA-ka0 / tAlAkhyo- kha0 / 5. janayataH ka0, kha0 / 6. -krAntAni jAtIyA-ka0, kha0 / 7. yAyaikatva-ka0 / 8. rahitAvavartante, ka0, kha0 / 9. dUduvaM, kha0 / 10. vilambinaH ga0 / For Private And Personal Use Only

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21 bauddhazAsana-parIkSA cyante / taduHkhajananakarmabandhahetubhUte avidyAtRSNe samudayazabdenocyete tatra vastuyAthAtmyA'pratipattiravidyA / iSTAniSTendriyaviSayaprAptiparihAravAJchA tRSNA / nirodho nAma avidyAtRSNAvinAzena nirAsravacittasaMtAnotpattilakSaNaH saMtAnocchittilakSaNo vA mokSaH / tathA mokSahetubhatA mArgaNA / 5. sA ca samyaktva-saMjJA-saMjJIvAkkAyakarmAntarvyAyAmA''jIvasthiti-samAdhilakSaNASTAGgAH / tatra samyaktvaM padArthAnAM yAthAtmyadarzanam / saMjJA vAcakaH zabdaH saMjJI vAcyo'rthaH / vAkkAyakarmaNI vAkkAyavyApArau / antarvyAyAmo vaayudhaarnnaa| AjIva sthitirAyuravasAnaparyantaM prANadhAraNA / samAdhirnAma sarva duHkha m, sarva kSaNikam , sarva nirAtmakaM sarva zUnyamiti satyabhAvanA / tasyAH prakarSAdavidyAtRSNAvigame nirAsravacittakSaNAH sakalapadArthAvabhAsakAH samutpadyante / tayogipratyakSam / sa ca yogI yAvadAyustAvatkAlamupAsakAnAM dharmamupadezya AyuravasAne pradIpanirvANakalpamAtmanirvANaM prApnoti uttaracittasyotpatterabhAvAditi / tadapyuktam "dIpo yathA nirvRttimabhyupeto naivAvani gacchati nAntarikSam / dizaM na kAMcidvidizaM na kAMcit snehakSayAtkevalameti zAntim // jIvastathA' nirvRtimabhyupeto naivAvani gacchati nAntarikSam / dizaM na kAMcit vidizaM na kAMcit mohakSayAt kevalameti zAntim // " [ saundarananda0 16 / 28,29 ] iti [ uttarapakSaH ] 6. tadetatsaugatamataM tAvat dRSTaviruddham / saugatAbhimatasya niranvayavinAziparamANumAtralakSaNasvalakSaNasya sthalasthirasAdhAraNAkArAvabhAsinA pratyakSeNa viruddhatvAt / nahi pratyakSe sUkSmakSaNikAsAdhAraNarUpAH paramANavaH pratibhAsante, sthUlasthirasAdhAraNAkArAtmanAmeva ghaTAdInAM pratibhAsanAt / $ 7 nanu paramANuSvevAtyAsannAsaMsRSTeSu dRSTau pratibhAsamAneSu kuta"zcidvibhramanimittAdAtmani paratra cAsantameva sthUlAdyAkAraM darzayanto saMvRtiH tAn saMvRNoti kezAdibhrAntivaditi cet naivam ; bahirantazca pratyakSasya bhrAntatvApatteH, tasya abhrAntatvakalpanApoDhatvAbhAvaprasaMgAt, "pratyakSaM kalpanApoDhamabhrAntam" nyaayvi01|4] iti lakSaNasyA'saMbhavadoSAnuSaMgAt / 8 8 nanu naiSa doSaH, paramANupratyakSasya tallakSaNasaMbhavAditi cet ; na; paramANUnAM jAtucidadhyakSabuddhAvapratibhAsanAt / na hi kazcillaukikaH parIkSako vA dezakAlaviprakRSTArthavat paramANan sAkSAtpatyeti, anyathA pratItyapalApaprasaMgAt / ta ime paramANavaH pratyakSabuddhAvAtmAnaM na samarpayanti pratyakSatAM ca svIkartumicchantItyamUlyadAnakrayiNaH / 1. tanmate hi-samyagdRSTiH, samyaksaMkalpaH, samyagvAk , samyagvyAyAmaH, samyagAjIvaH, samyak prayatnaH, samyakasmRtiH, samyagsamAdhizcetyaSTau / 2. bhAvanAyAH / 3. klpnaa| 4. mUlyaM dAtuM na prabhavanti atha ca pratyakSatAmicchati / ____ 1. nocyate ka0 / 2. tadA ka0, kh0| 3. ajIva ka0, kh0| 4. -ramakaM zUnyam ka0 / 5. yogi ka0, khH| 6. -riSTam ka0, kha / 7. jinastathA ka0 / 8. -mAne kuta-ka0, kha0 / For Private And Personal Use Only

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satyazAsana-parIkSA ...$1. na ca paramANavaH pratyakSA bhavitumarhanti, tatsAkSAtkaraNe pramANAbhAvAt / nirvikalpa pratyakSamastIti cet ; na tasyAvyavasAyAtmakasyAprAmANyAt, avisaMvAdavaikalyAt / tathA hiyadavisaMvAdavikalaM na tatpramANaM, yathA ajJasya viSadarzanam, tadvikalaM ca saugataparikalpitaM darzanam | avisaMvAdo hItthaM geyamitthaM citramityabhisandhikaraNameva / "abhiprAyanivedanAdavisaMvAdanam" [pra0 vA0 1 / 3] iti vacanAt / na ca tannivedanamavyavasAyasya, ajJaviSadarzanasyApi tatprasaMgAt / 10. avyavasAyasyApi darzanasya vyavasAyajananAtta nnivedanamiti cet na vyavasAyasyaivAsaMbhavAt , kutazcidapi tatsvarUpasyAvyavasthiteH / vikalpasvarUpasya svasaMvedanena vyavasthApane'pi tasya vikalpAntarApekSatvaprasaMgAt, nIlAdisvalakSaNadarzanavat / 11. yadi svasaMvedanaM nizcayasvarUpaM nizcayanirapekSatayA pariniSThApayet tadA vastudarzanamapi svalakSaNam , vizeSAbhAvAt , tathA ca ki nizcayApekSayA ? vastudarzanasya nizcayApekSAyAM vA nizcayasvarUpasaMvedanasyApi nizcayAntarApekSaNAdanavasthA syAt / vikalpasya vikalpAntareNa vyavasthApane'pi tasyApi tadantareNa vyavastheti tdvsthaivaanvsthaa| tato vyavasAya eva na saMbhavati yatastajananAt pratyakSaM praamaannymupddhauket| 12. yathA kathaMcid vyavasAyasya saMbhave vA na tajjatanaM saMbhavati avyavasAyAd vyavasAyasya gardabhAdazvasyevAnutpatteH / abhilApazUnyAdapyadhyakSA vyavasAyakalpanAyAM svalakSaNaM kiM nAdhyavasAyaM janayet svayamabhilApazUnyamapi, pratyakSamadhyavasAyasya heturna punaH rUpAdiriti kathaM sunirUpitAbhidhAnam / 13. yadi punaravikalpakAdapi pratyakSAdvikalpAtmano'dhyavasAyasyotpattiH pradIpAdeH kajalAdivat; vijAtIyAdapi kAraNAt kAryasyotpattidarzanAditi matam / tadA tAdRzo'rthAdvikalpAtmanaH pratyakSasyotpattirastu tata eva / 14. jAtidravyaguNakriyAparibhASAkalpanArahitAdarthAt kathaM jAtyAdikalpanAtmakaM pratyakSaM syAditi cet ; pratyakSAttadrahitAdvikalpaH kathaM jAtyAdikalpanAtmakaH syAditi samAnaH paryanuyogaH / vikalpasya jAtyAdiviSayatvAdadoSaH iti cet, na; pratyakSavat tasyaM jAtyAdiviSayatvavirodhAt; tata eva tasya vastuno'pyutpattiprasaktezceti vyavasAyahetutvamanupapannameva / 15. atha vyavasAyavAsanonmIlanena avyavasAyasyApi vyavasAyahetutvaM darzanasyeti cet; na; tadvadarthasyaiva taddhetRtvaprasaMgena antargaDuno darzanasyA'kalpanApatteH / vyavasAyahetutvena cAvisaMvAditvamaupacArikameva darzanasya syAt, mukhyataH saMnipatyA'bhiprAyanivedanena vyavasAyasyaiva tadupapatteH / 1. "pramANamavisaMvAdijJAnamarthakriyAsthitiH / avisaMvAdanaM zAbde'pyamiprAyanivedanAt // " pra0 vA0 1 // 3 2. vyavasthApayet / 3. zabdarahitAt / 4. nirvikalpasya / 5. pratyakSAt / ____ 1. -hitaM jJeyaM k0| 2.-nAtaM nivedamiti kha0, -janamiti g0| 3. iti padaM 'ga' pratI nAsti / / 4. eva tadvajAdava-ka0, kh0| 5. paryAnayogaH ka, kh.| For Private And Personal Use Only

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21] bauddhazAsana-parIkSA na ca tatastasya prAmANyam; sannikarSAdAvapi tatprasaMgAt / tato yuktamavisaMvAdavakalyAt darzanamapramANamiti / taduktam viSadarzanavatsarvamajJasyAkalpanAtmakam / darzanaM na pramANaM syaadvisNvaadhaanitH||" . [siddhivini0 1 / 24 ] iti 16. prAmANyAbhAve ca dUrataH pratyakSatvam, tasya tadvizeSatvena tadabhAve'nupapatteH / ataH pratyakSAbhAvAnna paramANUnAM pratibhAsane pratyakSa prabhavati / $ 17. nApyanumAnam; tasya liGgadarzanapUrvakasya pratyakSA bhAve'nupapatteH / nApyAgamaH cAcAM vastuviSayatvAniSTeH / evaM sakalapramANAbhAvAt kathamarthapramitiH syAta, tadabhAve paroditapaJcaskandharUpAzeSaprameyAnupapattiH / tathA ca sakalaM jagacchnya meveti syAdvAdavidveSinAM saugatAnAM mahadaniSTamupanipatati / taduktaM svAmisamantabhadrapAdaiH "pratyakSabuddhiH kramate na yatra talliGgigamyaM na tadarthaliGgam / vAco na vA tadviSayeNa yogaH kA tadgatiH kaSTamazruNyatAM te // " [ yuktyanu0 zlo0 22 ] iti 18. tataH prAkparamANavaH' pratibhAsanta iti pareSAM pratijJA poplUyate, tathA pazcAt saMvRtyA sthUlAdyAkArAH pratIyante iti pratijJApi / prAgapi pratyakSeNa nIlAdivat sthUlAdyAkArANAM darzanAt nIlavikalpavat sthUlAdivikalpAnAM ca pratIteH / 19. tasmAdindriyabuddhayo'pi svalakSaNaviSayA mA bhUvana kevalaM sthUlAdyAkArAn pazyeyuH, adRSTe vikalpAyogAt, atiprasaMgAcca / 20. yathaiva hi nIle pItAdInAmadRSTatvAnna tadvikalpotpa'ttiH, nIlasya dRSTatvAnnIla-vikalpasyaivotpatteH', tathaiva sthUlAdInapazyataH tadvikalpotpattirmA bhUt ; svalakSaNadarzanAt svlkssnnviklpotpttirevaastu| 21. na caivam, sthUlAdyAkAreSveva vikalpotpatteH / yadi punaH sthUlAdyAkArANAmadarzane'pi tadenAdivAsanAvazAdeva tadavikalpotpattirurarIkriyate tadA nIlAdirUpAdarzane'pi tadavAsanAsAma *deva nIlAdivikalpotpattiH / tato nIlAdirUpavyavasthA mA bhUt / tadvatsukhAdivyavasthitirapi kutaH saMbhAvyet / svasaMvedanavyavasthA ca tannizcayotpatteH durghaTaiva / tadanutpatteH sutarAM tadavyavasthA svargaprApaNazaktyAdivad vedyAkAravivekavadvA / "svarUpasya svato gatiH' [pra0 vA0 115] 1. pratyakSasvasya / 2. prAmANyAbhAve / 3. arhata iSTamityadhyAhAraH, tena te iSTamazraNvatAmiti sambandhaH- A, Ti0 / 4. sthUlAdivikalpotpattiH / 5. sthUlAdi / 6. syAditi / 7. nIlAdivikalpotpasyanyathAnupapatteH / 1. eSa ka0, kha0 / 2. liGgAdarza0 k.| 3. pratyakSamAve ka0 / 4. anupapattiH ka0, khaH / 5.-rUpAH zeSa-2016. tat ka0, kh0| 7. paramANataH ka0, kh0| 8.-yogAdapi pra-ka0, khaH / 9. STatvAnIlotpatti-ka0, kh0| For Private And Personal Use Only

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24 satyazAsana-parIkSA [22ityapi tathA nizcayAnutpattau na siddhyet , brahmAdvaitAdivaditi sarva viplavate / $ 22. tataH kutazcinnizcayAt nIlAdisvabhAvavyavasthAyAM sthUlAdinizcayAt vastuni paramArthataH sthUlAdyAkAravyavasthitirAstheyA anyathA kvacidapi vyavasthAnAsiddheH / 23. tato na teSAM sAMvRtatvam, saMvRte vikalpAtmikAyAH prAgeva pratyAdiSTatvAcceti prAguktaM zAkyavAkyamazeSataH pratijJArUpaM prAjJairavajJAyate / 624. nanu [ na ] paramArthAH sthUlAdyAkArAH bAdhakasadabhAvAt / tathA hi-sthUlAkAro'vayavI, sAdhAraNAkAraH sAmAnyam / tatra caikasyAvayavino'nekepvavayaveSu sAmAnyasyaikasya anekavyaktiSu vRttiH parairiSTA, pratyAzrayaM kimekadezena, sarvAtmanA vA syAt prakArAntarAbhAvAt / samavAyaH prakArAntaramiti cet, na; ayutasiddheSu vartate samavaiti ityanayorarthabhedAbhAvAt / tatraikamanekatra vartamAna pratyadhikaraNaM na tAvadekadezena, niHpradezatvAt / nApi sarvAtmanA , avayavyAdibahutvaprasaMgAt ; yAvanto'vayavAdayastAvanto'vayavyAdayaH syuH, teSAM pratyekaM sarvAtmanA vRttatvAt / 25. atha pradezavatvaM manyeta avayavyAdInAM tatrApi vRttivikalpo'navasthA ca / tathA vAvayavyAdi sarpa tadekameva na syAditi vRtterdoSasya bAdhakasya bhAvAditi cet ; tadasat , bhedaikAntavAdinAmeva pratipAditadoSopanipAtAt / syAdvAdibhirapi "ekasyAnekavRttirna bhAgAbhAvAdbahUni vaa| bhAgitvAdvAsya naikatvaM doSo vRtteranAhate // " [AptamI0 zloka0 62 ] iti tAn prati tddossprtipaadnaat| $26. nanvecaM vRtterdoSaH syAdvAdinAM ca prasajyata iti cet ; tarhi nAyaM prasaMgo'nekAnte kathaMcittAdAtmyAt vedyavedakAkArajJAnavat / yathaiva hi jJAnasya vedyavedakAkArAbhyAM tAdAtmyam, azakyavivecanatvAt 'kimekadezena sarvAtmanA vA' iti vikalpayorna vijJAnasya sAvayavatvaM bahutvaM vA "prasajyeta, anavasthA vA, tathA avayavyAderapyavayavAdibhyastAdAtmyamazakyavivecanatvAdeva naikadezana pratyekaM sarvAtmanA' vA; yatastAthAgataH sarvathA bheda iva avayavAvayavyAdInAM kathaMcittAdAtmye'pi vRttiM dUSayet / 27. yadanAnyadapyuktam-na paramArthaH sthUlAkAraH paramANUnAM saMbandhAsiddheH teSAmekadezena saMbandhe digbhAgabhedAdanuSaTkena yugapadyoge SaDaMzatApatteH; sarvAtmanA saMbandhe pracayasyaikaparamANumAtra . 1. pratyAkhyAnaM nirasanaM pratyAdezo nirAkRtiH zrA0 Ti0 / 2. naiyAyikAn prati vRttivikalpadoSasya / - 1.-rpyaaseyaa-k0| 2. nanu paramA- k0| 3. -SayeSu ka0 / 4. -bedinA ka0, kh0| 5. vegvednaakaar-10| 6. prasajyate kha0, ga0 / 7. pratyeka asrvaa-k.| For Private And Personal Use Only

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30] bauddhazAsana-parIkSA tvApatteriti, tadapi dUSaNaM paramANUnAmananyathai kAntavAdinAM' syAnna punaH syAdvAdinAm / yathaiva hi naiyAyikAdayaH 'paramANavo viviktAvasthAvat pracayAvasthAyAmapi paramANutvaM na tyajanti' iti manyante na tathA syAdvAdino yena taddoSasteSAmanuSajyeta; taiH paramANUnAM snigdharUkSANAmajaghanyaguNAnAM dvayadhikAdiguNAnAM vijAtIyAnAM sajAtIyAnAM ca 'saktutoyavat saMtaptajatukhaNDavat kathaMcit skandhAkArapariNAmAtmakasya saMbandhasyAbhyupagamAt / "lukkhassa lukkheNa duyAhieNa, Niddhassa NiddhaNa duvaahienn| Niddhassa lukkheNa havei bandho, jahaNNavajje visame same vaa||" ] iti vacanAt / 28. parairapyevamabhyupagamaH kartavyaH, anyathA arthakriyAvirodhAt , aNUnAmanyonyamasaMbandhato jaladhAraNAharaNAdyarthakriyAkAritvAnupapatteH / rajjuvaMzadaNDAdInAmekadezApakarSaNe tadanyAkarSaNe cAsaMbandhavAdino na syAt / asti caitat sarvam , vikalpapratibhAsinaH pratyakSadRSTatvasiddheH adRSTe vikalpAyogAt , anyathAtiprasaMgasyoktapAyatvAt / asaMbaddhaparamANumAtragrAhipratyakSAdipramANAbhAvasya pratipAditatvAcca / tato jalAharaNAdyarthakriyAnyathAnupapatteH saMbandhAsiddhaH / $ 29. kiM ca, evaM vadataH citrajJAnanirbhAsalavavizeSANAmekadezena sarvAtmanApi saMbandhAsiddheH sakalanIlAdinirbhAsAvayavavyApyekatvaM tatra' na siddhyet / tadavayavapRthaktvakalpanAyAM citraikajJAnavyavahAro mA bhUt ; pRthagvarNAntaraviSayAnekasaMtAnaikaikakSaNavat / tatra pratyAsattivizeSaH kathaMcidaikyAtko'paraH syAta ; dezapratyAsatteH zItavAtAdibhiH vyabhicArAt ; kAlapratyAsatterekasamayavartibhirazeSArthairanekAntAta bhAvapratyAsattarekArthodabhUtAnekapuruSajJAnairanaikAntikatvAt , dravyapratyAsattireva pArizepyAt saMbhAvyate / sA caikadravyatAdAtmyalakSaNatvAt pratyAsattivizeSa iti kathaMcidaikyamevaikatvavyavahAranibandhanaM citrajJAnasya / 30. tadevaM pramANaprasiddhacitrajJAnavat sUkSmasthUlAtmani jAtyantare syAdvAdISTavastuni vRttidoSAdyakhiladoSo nAvakAzaM labhate / atrAnyatra ca sarvatra virodhAdidUSaNaM citrajJAnamevApahastayatIti kiM nazcintayA / tataH syAdvAdInAM saMmataH sthUlAkAraH paramArtha eva siddhaH / etena tadabhimataH sAdhAraNAkAro'pi paramArthatayA siddhaH syAdvAdisaMmatasya sadRzapariNAmalakSaNasya sAmAnyasyApratikSepArhatvAt , anyathA zuktikAde rajatAdyapekSayA sAdharmya darzanasyAbhAvAt , kathaM tannibandhanastaMtra 1. paramANavaH paramANava eva na tu anyarUpA avayavirUpA vA bhavanti ityekAntavAdinAm / 2. rUkSasya rUkSeNa dvayAdhikena, snigdhastha snigdhena dvayAdhikena / snigdhasya rUkSeNa bhavati bandhaH, jaghanyavajya viSame same vA // uddhRtam-sarvA0 pR0 307 / 3. bauddhairapi / 4. kathaMcit nityAnityAtmani / 1. -mnnytaikaant-10| 2. jaghanyaguNAnAM vijAtIyAnAM ca sanu ka0, kha0 / 3. lakkha ka0, kha0 / 4. uveha ka0, kha0 / 5. -pAditvAcca ka0, khH| 6. saMbandhaH siddhH| 7. -vayavyApyetatvaM tatra ka0, kha0 / 8. vAvakAzaM ka0, kha0 / 9. vAdi sa- g.| 10. sAdharma-ka0, kha0 / For Private And Personal Use Only

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satyazAsana-parIkSA [ 31 rUpyA'dhyAropaH, yata idaM sUktaM bhavet / "zuktau vA rajatAkAro rUpasAdharmyadarzanAt // " [pra0 vA0 1145] iti 6 31. na ca sAdhAdaparaM sAmAnyamasti, tasya nityavyApisvabhAvasya kvacidapyaprativedanAt / tathA syAdvAdisaMmataH sthirAkAraH paramArtha eva, citrajJAnasyaikasya yugapadanekAkAravyApitvavat krameNApyekasyAtmAderanekAkArakhyApitvasiddheH / tathaivoktaM bhaTTAkalaGkadevaiH "yathaikaM bhinnadezArthAn kuryAdvayApnoti vA sakRt / tathaikaM bhinnakAlArthAn kuryAd vyApnoti vA kramAt // " [laghI0 zlo0 37 ] iti pUrvottarakSaNAnAM sarvathAniranvayatve arthakriyAvirodhAcca / na hi kSaNakSayakAntapakSe arthakriyopapannA; bahirantararthAnAM niranvayavinAze kAryasya nirhetukatvApatterjanmavirodhasidheH / 32. nanu pUrvakSaNAduttarakSaNasya prAdurbhAvAt kuto niSkAraNatvaM kAryasyeti cet ; na; 'kAryakAlamapApnuvataH kAraNatvAnupapatteH, ciratarAtItavat / 633. nanu kAryakAlaM prApnuvato'pi na kAraNatvam , anyathA sarvasya samAnakSaNavartinastatkAraNatvaprasaMgAt / tato yadanvayavyatirekAnuvidhAyi kArya tadeva tasya kAraNam "nAnanukatvAnvayavyatirekaM kAraNam / " [ ] iti vacanAt iti cet ; na; kSaNakSayaikAnte anvayavyatirekasyaivAghaTanAt / / 34. na khalu samarthe kAraNe 'satyabhAvataH svayameva pazcAdabhavatastadanvayavyatirekAnuvidhAnaM nAma nityavat / 'svadezavat svakAle sati samarthe kAraNe kArya jAyate nAsati' ityetAvatA kSaNikapakSe anvayavyatirekAnuvidhAne nitye'pi tat syAt ; svakAle'nAdyanante sati samarthe nitye svasamaye kAryasyotpatterasatyanutpattezca pratIyamAnatvAt / / $35 sarvadA nitye samartha sati svakAla eva kArya bhavat kathaM tadanvayavyatirekAnuvidhAyIti cet ; tarhi kAraNakSaNAt pUrva pazcAccAnAdyanante tadabhAve'viziSTe kvacideva tadabhAvasamaye bhavat kArya kathaM tadanuvidhAyIti samAnam / nityasya pratikSaNamanekakAryakAritve kramazo'nekasvabhAvatvasiddheH kathamekatvaM syAditi cet ; kSaNikasya kathamiti samaH paryanuyogaH / sa hi kSaNasthitireko'pi bhAvo'nekasvabhAvo vicitrakAryatvAt nAnArthakSaNavat / / 36. na hi kAraNazaktibhedamantareNa kAryanAnAtvaM yuktaM rUpAdijJAnavat / yathaiva hi karkaTikAdau rUpAdijJAnAni rUpAdi' svabhAvabhedanibandhanAni tathA kSaNasthiterekasmAt pradIpAdikSaNAt vartikAdAhatailazoSAdivicitrakAryANi zaktibhedanimittakAni vyavatiSThante, anyathA rUpAderapi nAnAtvaM na syAt / 1. rUpyam-rajatam / 2. ekadravyAnvayAbhAve / 3. tulanA-aSTaza0 aSTasa0 pR0 87 / 4. anvayanyatirekAnuvidhAnam / . .. ___ 1. syAdvAdAdi ka0, kh0| 2. sthirAkAro'pi g| 3. vidhAyi tadevasya-ka0, kha0 / 4. -mAvataH k0| 5. -NakSayAt ka0, khH| 6. -bhAve vizipTe k.| 7. rUpAde sva-ka0, kh0| For Private And Personal Use Only

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27 43] bauddhazAsana-parIkSA 37 nanu ca zaktimato'rthAntarAnarthAntarapakSayoH zaktInAmaghaTanAttAsAM paramArthasattvAbhAvaH: tarhi rUpAdInAmapi pratItisiddhadravyAdarthAntarAnAntaravikalpayorasaMbhavAt paramArthasattvAbhAvaH syAt / syAdvAdibhizcitrajJAnavat jAtyantarasya zaktimato'rthasyopagamAcca noktadoSAnuSaGgaH / / 638. atha pratyakSabuddhau pratibhAsamAnatvAdrpAdayaH paramArthasanto na punastacchaktayastAsAmanumAnabuddhau pratibhAsamAnatvAt ; ityapyayuktam / kSaNakSayasvargaprApaNazaktyAdInAmaparamArthasattvaprasaMgAt / tato yathA kSaNikasya yugapadanekakAryakAritve'pyekatvAvirodhastathA akSaNikasya kramazo'nekakAryakAritve'pItyanavadyaM sthirAkAro'pi paramArtha iti / / 39. tadevaM sakalabAdhakAbhAvAdapratikSepArhANAmAhatAbhimatAnAM sthirasthUlasAdhAraNAkArANAM paramArthatvasiddheH abhrAntena tagrAhipratyakSeNa svalakSaNalakSaNatattvasya viruddhatvaM siddhayatyeva / 40. nanu naiSa doSaH, saugatAbhimatasvalakSaNatatvasya avAcyatvAditi cet ; tadasaMgatam ; avAcyazabdena svalakSaNatattvasya vAcyatvAt svavacanenaiva svapratijJA hAnerdarzanAt / 41. nanvavAcya zabdenApi na svalakSaNasvarUpamucyate tenAropitasAmAnyAkArasyaivAbhidhAnAditi cet, vyAhatametat / sAmAnyAkhyapararUpavAcinA avAcyazabdena svalakSaNasvarUpAbhidhAnasya viruddhatvAt nIlazabdena pItAbhidhAnavat / taduktaM yuktyanuzAsane svAmibhiH "avAcyamityatra" ca vAcyabhAvAdavAcyamevetyayathApratijJam / svarUpatazcet pararUpavAci svarUpavAcoti vaco viruddhm|" [yuktyanu0 zlo0 29 ] iti $ 42. tato nAvAcyataikAntaH zreyAniti kathamapi pratyakSavirodho duHzaka: parihartum / tasmAt suvyavasthiteyaM pratijJA dRSTaviruddhaM zAkyazAsanamiti / $ 43. tathA tAthAgatazAsanamiSTabiruddham / tadabhimatakSaNakSayakAnta viruddhasya AtmAdInAM kathaMcinnityatvasyAnumAnena sAdhanAt / tathA hi-yat sat tatsarva kathaMcinnityam , sarvathA kSaNike kramayogapadyAbhyAmarthakriyAvirodhAt sattvAnupapatteH' iti / atra na tAvaddhetoranaikAntikatvam ; sarvathA nityatve sattvasyAbhAvAt , sarvathA kSaNikatvavat / tadabhAvazca kramAkramAnupapatteH / tadanupapattizca pUrvAparasvabhAvatyAgopAdAnAnvitarUpAbhAvAt; sakRdanekazaktyAtmakatvAbhAvAcca / na hi kaTasthe pUrvottarasvabhAvatyAgopAdAne snaH; kSaNike cAnvitaM rUpamasti yataH kramaH 'kAlakRto dezakRto vA syAt / nApi yugapadanekasvabhAvatvaM yato yaugapadyam, kauTasthyavirodhAt. sarvathaikarUpatvAt kUTasthasya / "ekarUpatayA tu yastrikAlavyApI saH kUTasthaH" [ ityabhidhAnAt, niranvayakSaNikatvavyAghAtAcca, tathA kramAkramAnekAntAtmakasyaiva siddhH| sahakArikramAkramApekSayA 'tatra kramayogapadyakalpanApi na sAdhIyasI; svayaM tadapekSAkrametarasvabhAvatvAbhAve tadanupapatteH / 1. bhedAbhedapakSayoH / 2. zabdena / 3. bauddhe na kRtA yat zAkyazAsanaM dRSTAviruddhamiti / 4. nitye / 5. sahakAryapekSA svayaM tatsvabhAvasyaiva saMbhAvyate / __1. -TanAttAnoM pr-k0| 2. -lapAdhAraNAkAraNAMka0 / 3. siddhiH ka0, khH| 4. -naiva pratijJA ka0, kh0| 5. nanvAcya- ka0, khH| 6. -mityasya g0| 7. krama ka0, ga0 / 8. -tayA tu yaH kAlavyApi sakUTasthaH ka0, kh.| For Private And Personal Use Only

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satyazAsana-parIkSA [4444. tatkAryANAM tadapekSA na punarnityasya kSaNikasya cetyapi na zreyaH; teSAM tadakAryatvaprasaMgAt / $ 45. tatsahitebhyaH sahakAribhyaH kAryANAmutpatteH, anyathA'nutpattestatkAryatvanirNayaH iti cet tarhi yena svabhAvenaikena sahakAriNA sahabhAvaH tenaiva sarvasahakAriNA yadi tasya syAt tadaikakAryakaraNe sarvakAryakaraNAt krmkaaryaanutpttiH| sahakAryantarAbhAve'pi ca tatsahabhAvAt sakRdeva sakalakAryotpattiH prasajyeta / svabhAvAntaraiH sahakAryantarasahabhAve tasya kramAkramavRttyanekasvabhAvatvasiddheH kuto nityamekatvasvabhAvaM kSaNikaM vA vastu kramayogapadyayorvyApakaM syAt, kathaMcinnityasyaiva kramAkramAnekasvabhAvasya tdvyaapktvprtiiteH| 46. etena vipakSe hetorbAdhakasya vyApakAnupalambhasya vyatirekanizcayaH kathaMcinnitye pratyakSapravRtteH pradarzitaH pratyeyaH / tataH satyaM kathaMcinnityameva sAdhayatIti siddhaM zauddhodanizAsanamiSTaviruddhamiti / 47. tathA ca zubhAzubhAnuSThAna-puNya-pApa-zvabhra-svargAdi-paraloka--bandha--bandhakAraNamokSa-mokSakAraNa-bandhamokSaphala-baddha-muktAdiparokSatatkAraNasvarUpapratipAdako'pi bauddhAgamo na pramANam ; dRSTeSTaviruddhAgamasamakartRkasya tasyAtIndriye pvatitarAmaprAmANyApatteriti na bauddhAnAM dharmAnuSThAnaM pratiSThAmiyati / kiMbahunA, bauddhairyadayadabhidhIyate tatsarvamasadeva tadabhimatasarvatattvasya zUnyatvAt / 48. tathA hi vikalpo'bhilApasaMbandhArthagrahaNarUpaH parairiSTaH / sa ca nAstyeva / na hi tAvadviSayasyAbhilApena tadgatenaiva saMbandhaH, tatra tadabhAvAt / smaraNopanItena 'saMketakAlapratipanneneti cet ; na; smaraNasya nirvikalpakatve tadviSayasya svalakSaNatve na kacidupanayanAnupapatteH / vyavasAyarUpatve ca tenApi svaviSayo'bhilA pasaMbandha eva smarttavyaH / tadabhilApo'pi tathAvidha eva tatsmaraNenetyanavasthitiprasaMgAt / smaraNasya tadanabhisaMbandha vastuveditve'pi vyavasAyasvabhAvatve pratyakSasyApi tatkiM na syAt, 'svAbhidhAnavizeSApekSayA evArthA nizcayairvyavasIyante' ityekAntatyAgAt / nAmnaH svalakSaNasyApi svAbhidhAnavizeSAnapekSasyaiva vyavasAyavacanAt / 49. evamanavasthAdidoSopanipAtAnnAmasmaraNobhAvena kacidvikalpA na 10siddhayet / smaraNopanItanAmasaMbaddhArthagrahaNasyaiva11 vikalpatvAt / vikalpAbhAvena na13 kvacitpratyakSam / akRtavikalpena pratyakSeNa bahirantI gRhItasyApyagRhItakalpatvAt kSaNakSayAdisaMvedanavat / pratyakSAbhAve na kvacidanumAnam 14pratyakSapUrvakatvAttasyeti sklprmaannaabhaavH| tadabhAve sakalaprameyAbhAvaH, pramANApAye prameyavyavasthAnupapatteriti saugatAbhimataM sarvaM tattvaM zUnyameva syAt / 1. kramAkramayoApakayoranupalambhaH / 2. "vikalpo nAma saMzrayaH" [pra. vA0 2 / 123 ] ityabhidhAnAt / 3. pramANAmAve / 1. -mekasva., ga0 / 2. bhAvA k0| 3. sattvam ka0, kha0 / 4. -mokSabaddha- kha0 / 5. -pati- ka0, kha0 / 6. prAmANyopapatteri-ka0, khH| 7. -nIte saM. kh0| 8. saMbaddha- ka0, khaH / 9. sAbhi -ka0, kh0| 10. -kalpaH siddhayat g| 11. saMbandhArtha- g0| 12. vikalpAt ka0, kha. / 13. 'na' kha pratau nAsti / 14. -mAnapratyakSakatvAt ka0, kha0 / For Private And Personal Use Only

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50 ] bauddhazAsana-parIkSA 5. 50 tathA ca saugato heyopAdeyopAyarahito'yamahIkaH kevalaM vikrozatItyupekSAha eveti kRtamativistareNa, dRSTeSTaviruddhatvAttanmatasyAsatyatvasiddheH / dRSTeSTeSu . dRpTeSTavirodhAt sugatoditaH / parokSeSu tadekatvAdAgamo na pramANatAm // vikalpAbhAvataH sarvahAnebauddhavaco'khilam / bhavetpralApamAtratvAnnAvadheyaM vipazcitAm / / dRSTeSTAbhyAM viruddhatvAnna satyaM zAkyazAsanam / na ca tena pratikSepaH syAdvAdasyeti nizcitam // [iti bauddhazAsanaparIkSA ] 1. -dazceti -ka0, kh0| For Private And Personal Use Only

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[ sAMkhyazAsana-parIkSA ] [ pUrvapakSa: ] $1 tathA sAMkhyazAsanamapidRSTeSTaviruddham / evaM hi tAvadAkhyAnti sAMkhyA:-- sarvamidaM jagatpradhAnamayam pradhAnaM ca sattvarajastamasAM sAmyAvasthA svarUpam / tathA ca tadgranthA: Acharya Shri Kailassagarsuri Gyanmandir "sattvaM laghuprakAzaka miSTamavaSTambhakaM calaM ca rajaH / guruvaraNakameva tamaH sAmyAvasthA bhavetprakRtiH // '' [ sAMkhyakA0 13 ] $ 2. tatra yadiSTaM prakAzakaM laghu tatsattvamityucyate / sattvodayAt prazastA eva pariNAmA jAyante / yacca cala' mavaSTambhakaM dArakaM grAhakaM vA tadraja ityucyate / rajasa udadyAdrAgapariNAmA eva jAyante / yadguru AvaraNakamajJAnahetubhUtaM tattama iti nirUpyate / tamasa udayAt dveSAdajJAnapariNAmA eva jAyante / sattvarajastamasAM sAmyAvasthA prakRtiH / "prakRtermahAMstato'haMkArastasmAdgaNazca SoDazakaH / tasmAdapi SoDazakAt paJcabhyaH paJcabhUtAni ||" 93. jagadutpAdikA prakRtiH, 'pradhAnaM bahudhAnakam' iti prakRterabhidhAnAni / tataH prakRtermahAnutpadyate / AsargapralayasthAyinI buddhirmahAn / tato mahataH sakAzAdahaMkAra utpadyate / 'ahaM jJAtA, ahaM sukhI, ahaM duHkhI' ityAdi pratyayaviSayaH / tato'haMkArAd gandharasarUpasparzazabdA: 1, paJcatanmAtrAH, sparzana - rasana-prANa- cakSu zrotrANi paJcabuddhIndriyANi, vAka-pANi-pAdapAyU~ pasthAni paJcakarmendriyANi manazceti SoDazagaNAH samutpadyante / tepu SoDazagaNeSu paJcatanmAtrebhyaH paJcabhUtAni samutpadyante / 1. pradhAnamiti prakRternAmAntaram / 2. malavisarjanaGkAram / 4. muktaH / 1. evaM tAvadA. ka0, kha0 1 2. jalama- ka0, kha0 / 4. sparzanaza ka0, kha0 / 5. guNeSu ka0 / [ sAMkhyakA0 22 ] 5 S4 tadyathA - gandharUparasasparzebhyaH pRthivI, rasarUpasparzebhyo jalam rUpasparzAbhyAM tejaH, sparzAdvAyuH, zabdAdAkAzaH samutpadyata iti sRSTikramaH / etAni caturviMzatitattvAni / paJcaviMzako jIvaH / SaDviMzakaH parama iti nirIzvarasAMkhyAH / SaDviMzako mahezvaraH, saptaviMzatiH parama iti sezvarasAMkhyAH / teSu tattveSu - For Private And Personal Use Only "mUlaprakRtiravikRtirmahAdAdyAH prakRtivikRtayaH sapta / SoDazakazca vikAro na prakRtirna vikRtiH puruSaH // " [ sAMkhyakA0 3 ] 3. mUtravisarjanendriyam / 3. jJAkhA kara, kha0 | ,!

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11] sAMkhyazAsana-parIkSA 65. ityevaM prakRtipuruSayorbhedavijJAnAt prakRtinivRttau puruSasya suSuptapuruSavadavyaktacaitanyopayogena' svarUpamAtrAvasthAnalakSaNo mokSaH / tasya copAyaH paJcaviMzatitattvaparijJAnameva / "paJcaviMzatitattvazo yatra kutrAzrame sthitH| jaTI muNDI zikhI kezI mucyate nAtra saMzayaH // " [ iti vacanAtU [ uttarapakSaH] 66. tadetatkapilamataM dRSTaviruddham / tathA hi- tAvatpuruSavyatiriktasarvArthAH pradhAnamayAH kApilairiSTAH / tacca pradhAnaM sarvadA vartate nityatvAt , sarvatra ca vartate tasya vyApakatvenAbhyupagamAt, sarvatra ca saMpUrNatayA vartate tasya sarvathAniravayavatveneSTatvAt / tathA ca 'sarva sarvatra vartate' ityAyAtam / 'sarvamayaM pradhAnaM sarvatra sAkalyena vartate' ityabhyupagame 'sarva sarvatra vartate itysyaavshymbhyupgntvytvaat| 6 7. nanviSTApAdanamidaM sarva sarvatra cAsta iti kApilairurarIkaraNAditi cet ; tadidaM hi spaSTaM dRSTaviruddham ; pratyakSeNa pratiniyatadezakAlasyaivArthasya darzanAt / na hi pratyakSeNa sarva sarvatra dRzyate / aGgalyagre hastiyathazatAderapi darzanaprasaMgAt / 68. nanu naiSa doSaH sarvasya sarvatra sadbhAve'pi yatra yasyAvirbhAvaH sa eva tatra dRzyate na punaranyastirohitaH, ityarthAnAM darzanayogyAyogyatvavyavasthiteriti cet ; ko'yamAvirbhAvo nAmaprAganupalabdhasya vyaJjakavyApArAdupalambha iti cet ; sa ca nityo vA'nityo vA; yadyanityaH, tadA sa prAgasan kAraNaiH kriyeta, anyathA nityatvaprasaMgAt, tathA ca ghaTAdirapi tadvat prAgasan kAraNaiH kriyatAm,' na caivaM, satkAryavAdavirodhAt / AvirbhAvaH prAgasan kAraNaiH kriyeta na punarghaTAdiriti svarucivacanamAtraM nirupapattikatvAt / yadi nityaH, tadA tadeva sarvatra sarvasya darzanaM syAt , AvirbhAvasya sadA sattvAta / 9. athAvirbhAvasya prAktirohitasya sata eva kAraNairAvirbhAvAntaramipyate, tarhi tasyApyanyattasyApyanyadAvirbhAvanamityanavasthAnAnna kadAcit ghaTAderAvirbhAvaH syAt / / 10. athAvirbhAvasyopalambharUpasya tadrUpAvirbhAvAntarAnapekSatvAta prakAzasya prakAzAntarAnapekSatvavannAnavastheti matam ; tarhi tasya kAraNasya kAraNAdAtmalAbho'bhyupagantavyaH, utpattiabhivyaktibhyAM prakArAntarAbhAvAt tatra coktadoSa iti nAvirbhAvaH siddhyet / 6 11. yattena tirobhAve'pi pratyAdiSTaprAyaH tasya nityAnityapakSayoruktadoSAnuSaGgAt / AvirbhAvasya nirastatvena tRtIyapakSasya cA'saMbhavAt / evamAvirbhAvatirobha vayorasiddhau tadvazAt vacitkasyacit pratIteranupapatteH sarva sarvatra dRzyatAm / na caivam ; iti pratyakSavirodhastadavastha 10 eva / 1. zloko'yaM sAMkhyakA0 mATharavRttau 'yaduktam' iti kRtvA uddhtH| - ___ 1. caitasyApa- ka0, caitanyayogena khH| 2. kriyAma ka0, kha0 / 3. kriye na ka0 / 4. evAkAraNa khH| 5. kdaacirgh-k0| 6. -tarApekSa- ka0 / 7. lAbho'pyupa- ka0 8. -bhAvo'pi gH| 9. dhiSTa k0| 10. -vasthaM vA ka0, kha0 / For Private And Personal Use Only

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satyazAsana-parIkSA [1212. tathA satyupalabdhiyogyatve satyanupalabdheH nAsti pradhAnam / tadabhAve tannimittakA mahadAdayo'pi na siddhyeyuriti sarvAbhAvaH / tathApi yadi vaiyyAtyAt' mahadAdisRSTiprakriyocyate, tadAyaM praSTavyaH-kimidaM mahadAdikaM pradhAnasya kArya vA pariNAmo veti, prathamapakSe na tAvat satastasya kAryatvam ; sarvathA sata: kAraNavaiyyarthAt puruSavat / "yadi sat sarvathA kArya puMvannotpattumarhati / " [AptamI0 zlo0 39 ] iti vacanAt / nApyasataH; "asadakaraNAdupAdAnagrahaNAt sarvasaMbhavAbhAvAt / zaktasya zakyakaraNAt kAraNabhAvAcca satkAryam // " [sAMkhyakA09] iti svasiddhAntavirodhAt / sarvathApyasataH utpattivirodhAcca / / "yadyasatsarvathA kArya tanmAjani khapuSpavat / ' [ AptamI0 zlo0 42 ] iti vacanAta / 13. dvitIyapakSe pariNAmino* bahudhAnakasya pariNAmA mahadAdayo'tyantaM bhinnA vA syuH abhinnA vA, tatra pariNAmAnAM tadabhinnAnAM kramazo vRttirmA bhUt pariNAmino'kramatvAt / tato bhinnAnAM vyapadezo na syAt saMbandhAsiddheranupakArakatvAt / $ 14. na tAvat pradhAnaM pariNAmAnAmupakArakam, tatkRtopakArAntarasya kAryatve sadasatpakSoktadoSAnuSaMgAt / pariNAmatvetarabhinnAnAM kramotpattirmA bhUt / bhinnAnAM vyapadezo na syAt saMbandhAsiddheranupakArAt / upakArAntarakalpanAyAmanavasthAprasaMgAt / pariNAmaiH pradhAnasyopakAre yAvanto hi pariNAmAstAvantastasyopakArAstatkRtAstato yadi bhinnAH, tadA tasyeti vyapadezo'pi mA bhUt saMbandhAsiddharanupakArakatvAt / tadvatastairupakArAntare'pi sa eva paryanuyogaH ityanavasthA / tataste yadyabhinnAstadA tAvaddhA pradhAnaM bhidyeta / te vA pradhAnakarUpatAM pratipadyeranniti pradhAnasyopakArANAM cAvasthAnAsambhavaH / 15. atha na bhinno nApyabhinnaH pariNAmaH kevalaM mahadAdirUpeNa pradhAnaM pariNamate daNDakuNDalAdyAkAraiH sarpavaditi cet ; tadetat sveSTanityaikAntabAdhakam ; pUrvottarAkAraparihArAvAptisthitilakSaNapariNAmAbhyupagame nityAnityAtmakatvasyAvazyambhAvAt / $ 16. tadevamanekabAdhakopanipAtAt pradhAnAdicaturviMzatitattvAni na vyavatiSThante / tadavyavasthitau bhogyAbhAve puMso bhoktRtvAbhAvAdabhAvaH syAttasya tallakSaNatvAt / tataH prakRtipuruSatatvayoravasthAnAbhAvAta sAMkhyAbhimataM sarva tattvaM punarapi zUnyaM jAyata iti tatkathaM pratyakSasiddhaM syAt / 1. viparItAgrahAt / 2. puruSasya / 1. karaNacai- ka0, kha0 / 2. sarvadA ka0 / 3. iti siddhAnta ga0 | 4 paraNAmino ka0, khaH / 5. kramato ga0 / 6. tadvatastairakAlarupa- g0| 7. yAtvaka ka0 / 8. ko nipAtAt ka0, kha0 / For Private And Personal Use Only

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16] sAMkhyazAsana-parIkSA syAt , urvIparvatatarvAdipadArthAnAM brahmamayatvavat pradhAnamayatvasyApi pratyakSaNAnupalakSaNAt siddhaM sAMkhyazAsanaM dRSTaviruddham / 17. tathA tadiSTaviruddhaM ca / kApilAbhimatasya kUTasthanityapuruSasya kathaMcittadanityatvasAdhakAnumAnena viruddhatvAt / taccedam-vivAdApannaH puruSaH syAdanityaH, anityabhogAbhinnatvAt / yaditthaM taditthaM dRSTam ; yathA bhogasvarUpamiti / nAsiddhaM bhogasyAnityatvam , 'anityo bhogaH utpattimattvAt , jJAnavat' ityanumAnAttatsiddheH / / .. 18. kathamutpattimAn bhoga iti cet , parApekSatvAttadvadeva parApekSo'sau buddhayadhyavasAyApekSatvAt / "buddhayavasitamartha puruSazcetayate" [ ] iti vacanAt / bhogasya buddhayadhyavasAyAnapekSatve puMsaH sarvatra sarvadA sarvabhogaprasaMgAt / bhogyasaMnidhisavyapekSatayA kAdAcitkatvAccAnityaH siddho bhogaH / tasya ca puruSAd bhede tena tasya gaganAderiva puruSAntarasyaiva vA bhoktRtvAnupapatteH / tato bhogasyAbhede tadrUpatayA puruSasya kathaMcidanityatvaM siddhayatIti samyagidaM sAdhanamAtmAnityatvaM sAdhayati / tataH sUktam-sAMkhyamatamiSTaviruddhamiti / 19. tathA caturvidhavarNAzramatattadvidheyavividhAcArapuNya-pApa-paraloka-bandha-mokSa-tatkAraNa-tatphala-baddha-muktAdisvarUpapratipAdakaH sAMkhyAgamo na pramANaM dRSTeSTaviruddhAgamAbhinnasya tasya parokSatatkAraNeSu prAmANyasaMbhAvanAnupapatteriti na teSAM dharmAnuSThAnaM pratiSThAmiyati / kimatra bahunoktena yat kiMcit sezvaranirIzvarasAMkhyairasaMkhyAvadbhirAkhyAyate tatsarva mRSaiva, tadabhimatasakalatattvAnAmA3virbhAvAdyapAkaraNadvAreNa zUnyatvasyApAditatvAdityalaM prasaMgena, dRSTeSTaviruddhatvAt saaNkhyshaasnsyaastytvsiddheH| dRSTeSTeSu' dRSTeSTavirodhAt sAMkhyasaMmataH / parokSeSu tadekatvAdAgamo na pramANatAm / / AvirbhAvacyutau sarvacyuteH sAMkhyavaco'khilam / bhavet pralApamAtratvAt nAvadheyaM vipazcitAm // na sAMkhyazAsanaM satyaM dRSTadRSTeSTabAdhataH / na ca tena pratikSepaH syAdvAdasyeti nizcitam // [iti sAMkhyazAsana-parIkSA ] 1. puruSAt / ... 1. -mAnAsiddheH ka0, kha0 / 2. kadAcit-ka0, kha0 / 4. tattvAmAvi-ka0 / 4. dRSTeSviSTeSu kha0, g0| 5. pramANyatAm ka0, ga0 / 6. -dazceti ka0, kha0 / For Private And Personal Use Only

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[vaizeSikazAsana-parIkSA] [ pUrvapakSaH ] 5 1. atha vaizeSikamatamapi dRSTeSTaviruddham / tAvadidaM hi teSAmAkUtambuddhisukhadukhecchAdveSaprayatnadharmAdharmasaMskArANAM navAnAmAtmavizeSa guNAnAmatyantocchittAvAtmanaH svAtmanyavasthAnaM mokSaH, anyathA Atmano'tyantavizuddhayabhAvAditi / "dravyaguNakarmasAmAnyavizeSasamavAyAnAM padArthAnAM sAdharmyavaidhaya'tattvajJAna niHshreyshetuH|" [praza0 bhA0 pR0 6 ] zaivapAzupatAdidIkSAgrahaNa-jaTAdhAraNa-trikAlabhasmoddhUlanAditapo'nuSThAnavizeSazca / 2. "tatra dravyANi pRthivyaptejovAyvAkAzakAladigAtmamanAMsi sAmAnyavizeSasaMjhoktAni nvaiv| tadvyatirekeNa saMjJAntarAnabhidhAnAt / " "guNAH rUpa-rasa gandha-sparzasaMkhyA-parimANa-pRthaktva-saMyoga-vibhAga-paratva-aparatva-buddhi-sukha-duHkha-icchA-dveSa-prayatnAzca kaNThoktAH saptadaza, cazabdasamuccitAzca gurutva-dravatva-sneha-saMskArAdRSTazabdAH saptevetyevaM cturviNshtigunnaaH|" [ praza0 bhA. pR0 10] "utkSepaNApakSepaNAkuJcanaprasAraNagamanAnIti paJcaiva krmaanni| gamanagrahaNAbhramaNarecanaspandanoprajvalanatiryagpatananamanonnamanAdayo gamanavizeSA na jAtyantarANi / " [praza0 bhA0, pR0 11 ] "sAmAnya vividham , paramaparaM caanuvRttiprtyykaarnnm| $3. "tatra paraM sattA mahAviSayatvAt , sA cAnuvRttareva hetutvAt sAmAnyameva / dravyatvAdyaparam alpaviSayatvAt / tazca vyAvRtterapi hetutvAtsAmAnyaM sadvizeSAkhyAmapi labhate / nityadravyavRttayo'ntyA vishessaaH| te khalvatyantavyAvRttibuddhihetutvAt vizeSA eva / ayutasiddhAnAmAdhAryAdhArabhUtAnAM yaH saMbandha iha pratyayahetuH sa smvaayH| 4. "evaM dhavinA dharmiNAmuddezaH kRtH| SaNNAmapi padArthAnAM sAdharmyamastitvamabhidheyatvaM zeyatvam / prAzritatvaM cAnyatra nityadravyebhyaH / dravyAdInAM paJcAnAmapi samavAyitvamanekatvaM ca / 'guNAdInAM paJcAnAmapi nigurnntv-nisskriytve|" [praza0 bhA0, pR0 1116] ityAdyanekavidhaM sAdhayaM vaidhayaM ceti tattvajJAnaM moksshetuH| tadyathA, "duHkhajanmapravRttidoSamithyAzAnAnAmuttarottarApAye tdnntraabhaavaadpvrgH|" [nyAyasU0 1 / 1 / 2] $ 5. tatra tattvajJAnAnmithyAjJAnaM nivartate; mithyAjJAnAnivRttau tajjanyarAgadveSanivRttiH; taddoSanivRttau tajjanyakAyavAGa manovyApArarUpapravRttinivRtti-:; tatpravRttinivRttau tajjanyapuNyapApa 1. 'navAnAmAtmavizeSaguNAnAmatyantocchittirmobhaH |'-prsh0 vyo0 pR0 638 / 2. 'dharmavizeSaprasUtAd dravyaguNakarmasAmAnyavizeSasamavAyAnAM padArthAnAM sAdhayaMvaidhAbhyAM tttvjnyaamiHshreysH|vaishe0 sU0 1174 / 3..kiM tu gamana evAnta taani| 4. nityadrayANi na kAryadravyavat svakAraNAzritAni bhavanti / 1. navAnAmAramaguNavizeSANAm ka0, kha0 / 2. -dInAmapi ka0, kha0 / 8.-ttarapAye ka0, kha0 / 4. pravRttinivartate khaH / For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 9] www.kobatirth.org $ 6 . tatrApi -- ityekaH pakSaH / vaizeSikazAsana-parIkSA bandhalakSaNajanmanivRttirityAgAmikarmabandhanivRttistattvajJAnAdeva bhavati / prAgupArjitAzeSakarmaparikSa mastu bhogAdeva nAnyathA / tathA coktam "nAbhukta' kSIyate karma kalpakoTizatairapi / zravazyamabhoktavyaM kRtaM karma zubhAzubham // " [ "kurvannAtmasvarUpazaH bhogAtkarmaparikSayam / yugakoTisahasrANi kRtvA tena vimucyate // " [ Acharya Shri Kailassagarsuri Gyanmandir "Atmano vai zarIrANi bahUni manujezvaraH / prApya yogabalaM kuryAt taizca sarvA mahIM varet // bhuJjIta viSayAn kaizcit kaizcidugraM tapazcaret / saMharecca punastAni sUryastejogaNAniva // " [ ] iti 35 ] ] iti ekasminneva bhave bahubhiH zarIraiH prAgupArjitAzeSaphalabhoga ityaparaH pakSaH / tatazca bhogAt prAgupArjitAzeSakarma parikSaye' ekaviMzatibhedabhinnaduHkhanivRttiriti / 7. tAni duHkhAni kAnIti cet , For Private And Personal Use Only "saMsargaH sukhaduHkhe ca tapA[ thA ]rthendriyabuddhayaH / pratyekaM SaDvidhAzceti duHkhasaMkhyaikaviMzatiH // " [ ] iti sakalapuNyapApaparikSayAt tatpUrvaka buddhisukhaduHkhecchAdveSaprayatnasaMskArANAmapi parikSaye AtmanaH kaivalyaM mokSa iti / [ uttarapakSa: ] $ 8 tadetadaulUkyazAsanaM tAvat " dRSTaviruddham / tadabhimatasyAvayavAvayavinorguNaguNinoH kriyAkriyAvatorjAtivyaktyorbhedaikAntasya tadabhedagrAhiNA pratyakSeNa " viruddhatvAt / $ 9. na dyavayavyAdiravayavAdibhyaH sarvathA bhinna eva pratyakSe pratibhAsate, api tu kathaMcidabhinna eva / tantubhyaH tadAtAnavitAnAvasthAvizeSarUpasya paTasya karpayyA dezcitrajJAne nIlAdinirmAsavat ; tatraikalolIbhAvamupagatAnAM rUpAdInAM gacchataH puruSAd bAlyAdivat, sthityAdivadvA tadavasthA vizeSabhUtakriyAyAH sAmAnyavato'rthAd vaisAdRzyavattaddharmabhUtasA dRzyalakSaNasAmAnyasya anarthAntaratayA sakalalokasAkSikamadhyakSeNAdadhyavasAyAt / 1. - parIkSayam ka0 1 2. idaM padyaM ka0, kha0 pratau nAsti / 3 - karmaparikarmakSaye ka0, kha0 / 4. tAni cet ga0 / 5. -lukyazA ka0 1 6 naM dRSTa ga0 / 7. pratyakSeNAvi ga0 / 8. citrapaTyAdau ityarthaH / karkavyAdeH ka0, kha / 1. lovibhA ga0 / 10. - NAdhyabasa (yAt ka0, kha0 /

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satyazAsana-parIkSA [10 10. nanu samavAyAttebhyo'vaya vyAdirarthAntaramiva pratibhAsata iti ceta ; na, avayavyAdipratyakSasya sarvatra bhrAntatvaprasaMgAt , timirAzubhramaNanauyAnasaMkSobhAdyAhitavibhramasya 'dhAvavAdidarzanavadasadAkAraviziSTArthagrahaNAt / tathA cAvyabhicAritvaM pratyakSalakSaNamasaMbhavi syAt / / 11. na caite avayavAdayaH, ime avayavyAdayaH, samavAyazca teSAmayamiti pratyakSabuddhau 'visrasA bhinnA sakRdapi pratIyante pratyakSatAM ca svIkartumicchantIti te'mI amUlyadAnakrayiNaH; pratyakSabuddhAvAtmAnarpaNena pratyakSatAsvIkaraNAt / 12. na ca paropavarNitasvarUpaH samavAya eva vyavatiSThate / yato bhinnAnAmabhedapratibhAsa ipyate / tathA hi nityavyApakaikarUpatayA parairabhimataH sa samavAyaH samadAyyAzrito'nAzrito vA, yadAzritaH tadA paramArthataH, upacArAdvA, tatra na paramArthataH samavAyaH samavAyyAzritaH tayoH saMbandhAbhAvAt / na hi tAvattayoH samavAyaH saMbandhaH; samavAyasyakatvAt / samavAyasya samavAyAntareNa vRttau tasyApi tadantareNaiva vRttirityanavasthopanipAtAt / nApi saMyogaH, tasya guNatvena dravyAzritatvAta , dravyatvAcca samavAyasya / nApi vizeSaNavizepyabhAvaH; saMbandhAntarAbhisaMbaddhArtheSvevAsya pravRttipratIteH daNDapuruSAdivata , anyathA sarva sarvasya vizeSaNaM vizeSyaM ca syAt / na ca samavAyasamavAyinAM saMbandhAntarAbhisaMbaddha tvam ; saMyogasamavAyayoranabhyupagamAt vizeSaNavizeSyabhAvAntareNa saMbaddhatve tasyApi tadantareNa saMbaddheSveva pravRttirityanavasthAnAt / nApyadRSTam , SoDhA saMbandhavAditvavyAghAtAt / yadi cAdRSTena samavAyaH saMbaddhayet / tarhi guNaguNyA dayo'pyata eva saMbaddhA bhaviSyantItyalaM samavAyAdikalpanayeti na saMbandhAntareNa samavAyasya saMbandhaH siddhayati / ... 13. nanu na samavAyasya saMbandhAntareNa saMbandho'smAbhiriSTaH yenAnavasthAdidoSAH syuH, api tu agneruSNatAvat svata evAsya saMbandho yuktaH svata eva saMbandharUpatvAt , na saMyogAdInAM tadabhAvAt / na hyekasya svabhAvo'nyasyApi, anyathA svato'gneruSNatvadarzanAt jalAdInApi tatsyAditi cet ; tadapi pralApamAtram ; yataH pratyakSaprasiddha padArthasvabhAve svabhAvairuttaraM vaktuM yuktam / "pratyakSeNa pratIte'rthe yadi paryanuyujyate / svabhAvairuttaraM vAcyaM dRSTe kA'nupapannatA // " ] iti vacanAt / anyathA tathottareNa sarvasya sveSTasiddhiprasaMgAt / $ 14. na ca samavAyasya svataH saMbandhatvaM saMyogAdInAM tu tasmAdityadhyakSaprasiddham; tatsvarUpasyAdhyakSAgocaratvapratipAdanAt / "ata evAtIndriyaH sattAdInAmiva pratyakSeSu vRttyabhAvAt , svAtmagatasaMvedanAbhAvAcca / " [praza0 bhA0 pR0 697] iti'' prazastapAdabhASye'bhidhAnAt / 1. gacchavRkSAdidarzanavat / 2. 'indriyArthasannikarSItpannamavyapadezyavyabhicAri vyavasAyAtmaka pratyakSam' -nyAyasU0 111 / 4 / 3. svabhAvena / 4. samavAya-samavAyinoH / 5. saMyogasya / 6. vizeSavizeSyamAvasya / 7. saMyogaH, saMyuktasamavAyaH, saMyuktasamavetasamavAyaH, samavAyaH, samavetasamavAyaH, vizeSaNa vizeSyabhAvazceti / 8. adRSTAdeva / 9. svataH saMbandharUpatvAbhAvAt / 10. 'svabhAvAt' ityuttareNa / 11. 'tasmAdiha buddhayanumeyaH samavAyaH' -praza. bhA0 / 1. etadantargataH pAThaHka0, kha0 pratI nAsti / 2. rokSava-ka0, kh0| 3. vRttirityavastho- khb| 4. samabandhatvam k0| 5. guNAdayo'pi ga0 / 6. nanu sama-ka0, kha0 / For Private And Personal Use Only

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19] vaizeSikazAsana-parIkSA 'samavAyaH padArthAntareNa saMbaddhayamAno na svataH saMbaddhayate saMbaddhayamAnatvAt rUpAdivat' ityanumAnavirodhAcca / 15. yadi cAgni-pradIpazca mAMsAdInAmuSNaprakAzAzucitvavat samavAyaH svaparayoH saMbandhahetuH, tarhi tadRSTAntAvaSTambhenaiva jJAnaM svaparayoH prakAzahetuH kiM na syAt ; tathA ca "jJAnaM jJAnAntaravedyaM prameyatvAta" [ iti viplavate / 616. kiM ca, yathA arthAnAM sadAtmakasya bhAvasya nAnyaH sattAyogo'sti evaM dravyAdInAM vRttyAtmakasya samavAyasya nAnyA vRttirasti, tasmAt svAtmavRttiriti manvAnaH padArthAnAM saMvedanAtmakasya jJAnasya nAnyataH saMvedanam , tasmAt svataH saMvedanamiti kiM na manyeta, bhAvavattAdAtmyAvizeSAt / tadavizeSe'pi sattAdRSTAntena samavAyasyaiva svato vRttiH syAnna punarjJAnasya svasaMvedanamiti svaruciviracitadarzanapradarzanamAtram / svataH saMbandha iva svataH saMvedane'pi svAtmani kriyAvirodhAbhAvAt , anyathA tatrApi ttprsNgaat| tasyaikasyaiva saMghaTanIya-saMghaTakatvabhAvAt / $.17. yaccocyate--samavAyaH saMbandhAntaraM nApekSatesvataH saMbandhatvAta; ye tu saMbandhAntaramapekSante na te svataH saMbandhAH, yathA ghaTAdayaH, na cAyaM na svataH saMbandhaH, tasmAtsaMbandhAntaraM nApekSata iti; tadapi manorathamAtram: saMyogenAnekAntAt / sa hi svataH saMbandhaH saMbandhAntaraM cApekSate / na hi svato'saMbandhasvabhAvatve saMyogAdeH paratastadyuktam ; atiprasaMgAt / 'samavAyaH padArthAntareNa saMzleSe saMbandhAntaramapekSate, padArthAntaratvAt , yaditthaM [ taditthaM ], yathA saMyogaH, tathA cAyam, tasmAttathaiva, itynumaanbaadhitvissytvaacc| . 18. kiM ca, yathA samavAyaH svarUpApekSayA'bhedAt tadavyatiriktaghaTanIya-ghaTakAkArApekSayA bhedAbhedAbhedAtmakaH siddhayati, tathAvayavyAdyapekSayA'bhedAttadapRthagbhUtAvayavApekSayAbhedAt sarve vastu bhedAbhedAtmaka jAtyantaraM siddhayet , virodhAdidUSaNAnAM samavAyadRSTAntenApasAraNAt ityahanmatasiddhiH tasya tadiSTatvAt / "abhedabhedAtmakamarthatattvaM tv|" [ yuktyanu0 zlo0 7 ] iti vacanAt / tanmatasiddhau 'parAbhimatabhedaikAntarUpaM vastu khapuSpavadasadeva syAt / ' "svatantrAnyatarat khapuSpam" [ yuktyanu0 zlo0 7 ] iti vacanAt / 5 16. tadevaM svataH paratazca samavAyasya samavAyiSu vRttirna syAta, avRttimattvAt samavAyavRttene paramArthataH samavAyaH samavAyyAzritaH paraistasya svAtanvyAbhyupagamAcca / nApyupacArAt , upacAranimittAbhAvAt / 1. "tasmAt jJAnAntarasaMvedyaM saMvedanaM vedyatvAt / ghaTAdivat"-praza0 byo0 pR0 529 / 2. saMbandhasvabhAvatvam / 3. anyena saMbandhena saMbaddhatvAbhAvAt / 1. yathA sadAtmaka-ka0, kha0 / 2. evaM vRttyAtmakasya ka0, kh0| 3. -manvAnaH saMve- kha0 / 4. -tu bhedAtmakaM g0| For Private And Personal Use Only

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38 satyazAsana-parIkSA [2020. nanu nimittamupacArasya samavAyiSu satsu samavAyajJAnam, samavAyizUnyadeze samavAyajJAnAsaMbhavAditi ceta; tadasata; digAdInAmapyevamAzritatvaprasaMgAt ; mUrtadravyeSu satsu upalabdhilakSaNaprApteSu digliGgasya 'idamataH pUrveNa' ityAdi pratyayasya kAlaliGgasya ca paratvAparatvAdipratyayasya sadbhAvAt mUrtadravyAzritatvopacAraprasaMgAt / tathA ca "anyatra nityadravyebhyaH" praza0 bhA0, pR016] iti vacanavyAghAtaH, nityadravyasyApi digAderupacArAdAzritatva siddhaH / tato nopacArAdapyAzritatvaM samavAyasya / 21. athAnAzritaH samavAyaH iti matam, tadA na saMvandhaH samavAyaH saMbandhibhyAM bhinnasyobhayAzritasyaiva * saMyogavat saMbandhatvavyavasthiteH / tathA ca prayogaH-samavAyo na saMbandhaH sarvathA'nAzritatvAt , yo yaH sarvathA'nAzritaH sa sa na saMbandhaH, yathA digAdiH, sarvathA'nAzritazca samavAyaH, tasmAnna saMbandha iti / na cAtrAsiddho hetuH, samavAyasya paramArthata upacArAccAzritatvasya nirAkRtatvAt / 22. syAdAkRtam -samavAyasya dharmiNo'pratipattau hetorAzrayAsiddhatvam, pratipattau dharmigrAhakapramANavAdhitaH pakSo hetuzca kAlAtyayApadiSTaH prasajyate / samavAyo hi yataH pramANAt pratipannastata evAyutasiddhasaMbandhatvaM pratipannam ayutasiddhAnAmeva saMbandhasya samavAyavyapadezasiddheriti, tadapi na sAdhIyaH; samavAyagrAhiNA pramANenAzritasyaiva samavAyasya aviSvabhAvalakSaNasya pratipatteH, tasyAnAzritatvAbhyupagame ca asaMvandhatvasya prasaMgena sAdhanasya sAdhanAt / sAdhyasAdhanayoApyavyApakabhAvasiddhau parasya vyApyAbhyupagame tannAntarIyakasya vyApakAbhyupagamasya pratipAdanAt / na hyAzritatvamasaMbandhatvena vyAptaM digAdiSvasiddham / nApyanaikAntikam ; anAzritasya kasyacit saMvandhatvAprasiddheH vipakSe vRttyabhAvAt / tata eva na viruddha nApi satpratipakSam ; tasyAnAzritasyApi saMbandhatvavyavasthApakAnumAnAbhAvAditi na pareSAM samavAyasaMbandho'sti, yatastadvazAdabhinnAnAmapyavayavyAdInAmabhedena pratipatti rupapadyata / tataste bhedenaiva pratiyeran11 na caivamataH pratyakSavirodho duHzaka: parihanu pareSAm / 6 23. kiM ca, pratipAditaprakAreNa samavAyasyAsaMbhave saMyogasyApyasaMbhavaH tasya kAryasya kAraNasamavAyAbhAve'nupapatteH / 24. evaM saMbandhAbhAve na kiMcit vastu bhedaikAntavAdimate vyavatiSThate / tathA hitAvat paramANUnAM saMyogAbhAve dvayaNukAdiprakrameNAvayavino'nutpatte:12 kAryarUpabhUtacatuSTayAbhAvaH, tadabhAve tatkAraNacaturvidhaparamANavo'pi na saMbhAvyante; kAryaliGgatvAt kAraNasya / "kAryabhrAnteraNubhrAntiH kAryaliGgaM hi kAraNam / " [AptamI0 zlo0 68] 1. uktAnumAne 2. tadavinAmAvinaH / 3. kAryabhUtapRthinyAdikAraNa / 1. -syekadamataH ka0, khH| . vacanaghAtaH gH| 3. -rAvAzrita-ka0 / 4. -tasyaikasyaivAka0, kh0| 5. pramANApratipanaH ka0, kha0 / 6. pratipattiH ka0, kh0| 7. asaMbandhasya ka0, kha0 / 8. prasaMgena sAdhanAt g0| 9.-vaniruddhaka, kh0| 10. prtiiti-kh| 11. pratiyetana k0| 12. -vinotpatteH ka0, kha0 / For Private And Personal Use Only

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27] vaizeSikazAsana-parIkSA iti vacanAt / tathA bhUtacatuSTayAsattve 'parAparAdipratyayApAyAt / ' idamataH pUrveNa' ityAdi pratyayApAyAcca [na ] kAlo dikca vyavatiSThate / tathA bherIdaNDAdyAkAzasaMyogAbhAvAt saMyogajazabdasyAnutpattiH, sarvatrAvayavasaMyogAbhAve tadvibhAgasyApyayogAda vibhAgajazabdasyApyanutpattiH; tayoranudaye zabdajazabdasyAsambhavaH; iti sakalazabdAnutpatterAkAzavyavasthApakopAyAdAkAzahAniH / tathA AtmAntaHkaraNasaMyogAsiddheH buddhayAdiguNAnutpattiH; tadabhAve cAtmavyavasthApa3 kopAyAsattvAdAtmatattvahAniH / tathA buddhayanutpattau manaso'siddhiH; kramato jnyaanotpttermnolinggtvaat| "yugapajJAnAnutpattirmanaso liGgam" [ nyAyasU0 1 / 1 / 16 ] iti vacanAt / 25. *evaM saMyogAbhAve sarvavyAbhAvaH / athavA samavAyAbhAve sattAsamavAyAsaMbhavAt sarvadravyaH prcyutH| sarvadravyahAnau tadAzritaguNakarmasAmAnyavizeSANAmasiddhiH AzrayAbhAve satyAyiNA[ma] bhAvAt , *"tantvabhAve paTAbhAvavaditi / saMsargahAneH sakalArthahAnirdurnivArA vaizeSikANAmupanipatati / tadukta svAmisamantabhadrapAdeH "abhedabhedAtmakamarthatattvaM tava svatantrAnyataratvapuSpam / avRttimattvAt samavAyavRtteH saMsargahAneH sklaarthhaaniH||" [ yuktyanu0 zlo0 7 ] iti $ 26. evaM vicAryamANAH sarvathAbhinnAvayavAvayavyAdayaH svayameva na santi yataH pratyakSeNa pratibhAseran / tatpatyanIkAzca kathaMcibhinnAste pratyakSataH pratibhAsanta iti sthitaM dRSTaviruddhaM shessikmtmiti| 27. tathA tadiSTaviruddhaM ca / tathA hi-vivAdApannaM 'tanukaraNabhuvanAdikaM buddhimaddhetukaM kAryatvAt ghaTAdivat' iti jagato mahezvarakRtatvaM yogaiH vyavasthApyate, taccAnumAnaviruddham , tadvAdhakAnumAnasadbhAvAt / taccedam-nezvarastanvAdInAM kartA, azarIratvAt , ya evaM sa evam , yathAtmA, tathA cAyam , tasmAttathaiveti / na cAtrAsiddho hetuH, tasya zarIratvAyogAt / taccharIrasya sAvayavasya nityatvAnupapatteH / 1 nityasyApi taccharIrasya buddhimatkAraNApUrvakatve tenaiva kAryatvAdihetUnAM vyabhicArAt / tasya buddhimatkAraNasapUrvatve vA parAparazarIrakalpanAyAmanavasthAprasaMgAt / pUrvapUrvasya zarIreNottarottarasvazarIrotpattau bhavasya nimittakAraNatve srvsNsaa| NAM tathA prasiddherIzvarakalpanAvaiyarthAt / svopabhogyabhuvanAdyutpattAvapi teSAmeva nimittakAraNatvopapatteriti; tat kAryatvA cetanopAdAnatvasannivezaviziSTahetavo gamakAH syuH / "azarIraMpAvasantaMna priyApriye spRshtH|" [chAndo0 8 / 12 / 1] ityAgamavirodhAcca / 1. dezApekSayA aparasmin paraM yugapazciraM kSipramiti kAryaliGgAni / 2. idamato dkssinnenetyaadi| 3. bheryAzAzasaMyogo nimittakAraNam / 4. avayavavimAgasyApi / 5, saMyogajavibhAgajazabdayoramAve / 6. avayamyAdayaH / 7-8. Izvarasya / 1. pratyayAdidamataH ka0, kh0| 2. saMyogazabda- ka0, kh0| 3. -kopAyasatva-ga0 / 4. -yiNAmAvA-ka0, kha0 / 5. - etadantargataH pAThaH ga0 prato nAsti / 6. pratyakSe prati-ka0, kha0 / 7. kathaMcidabhikSAH ka0, kha0 / 8. nAnAsiddho ka0, kha0 / 9. sAvayasya ka0, kha0 / 10. -teranityasyApi khaH / 11. bhuvanAdhuttAvapi ka0, kha0 / 12. -raM nAvasantaM ka0, khaH / For Private And Personal Use Only

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satyazAsana-parIkSA [28___$28. evamazarIratve siddhe nezvarastasya tanvAdInAM kartA syAt , vitanukaraNasya tasya tatkRterayogAt / tAdRzo'pi nimittabhAve karmaNAmacetanatve'pi tannimittatvamavipratiSiddham , sarvathA dRSTAntavyatikramAt / yathaiva hi kulAlAdisatanukaraNaH kumbhAdeH prayojako dRSTAntaH tanukaraNabhuvanAdInAmazarIrendriyezvaraprayojakatvakalpanayAvyatikramyate tathA karmaNAmacetanAnAmapi tannimittatvaM kalpanayA buddhimAnapi dRSTAnto vyatikramyatAM vizeSAbhAvAt / 29. syAnmatam - sazarIrasyApi buddhIcchAprayatnavata eva kulAlAdeH kArakaprayoktatvaM dRSTam , kuTAdikArya kartumabuddhayamAnasya tadadarzanAt, buddhimato'pIcchApAye tadanupalabdheH; tadicchAvato. 'pi prayatnAbhAve tadanupalambhAt ; tadvadvitanukaraNasyApi buddhimataH sraSTumicchataH prayatnavataH zazvadIzvarasya samastakArakaprayoktRtvopapatterna dRSTAntavyatikramaH, sazarIratvetarayoH kArakaprayukti pratyanaGgatvAt / na hi sarvathA dRSTAntadAntikayoH sAmyamasti, tadvizeSavirodhAditi; tadayuktam, buddhyAdInAmapi tasyAsaMbhavAt / Izvaro jJAnacikIrSAprayatnatrayavAnna bhavati; azarIratvAt ; muktAtmavaditi tdbhaavsiddhH| azarIratvAvizeSe'pi sAdimuktAnAmeva buddhayAdirahitatvaM na tvanAdimuktasyezvarasyeti cet ; na, anaadimuktsiddhH| 'IzvarasyAzarIratvaM sAdi azarIratvAt muktAtmA'zarIratvavat' iti tadvAdhakasadbhAvAt / atrApyazarIratvAvizeSe'pi muktAtmAzarIratvameva sAdi na tvIzvarAzarIratvamiti cet ; na, anupapattikatvAt ; jagatkartRtvasarvajJatvAdInAmIzvaravizeSaNAnAM vivAdagocaratve na tato vailakSaNyAbhidhAnAnupapatteH / tathApi yadi tatheSyate tarhi kAryatvAvizeSe'pi ghaTa-paTa-kaTa-kaTaka-zakaTa-mukuTAdInAM buddhimaddhe tukatvaM na tu mahI-mahIdhara-mahIruhAdInAmiti kiM nessyte| akRtasamayasyApi kRtabuddhyutpAdakebhyo ghaTAdibhyaH tadanutpAdakabhuvanAdInAM vailakSaNyasyApi saMbhavAt / evamazarIratve buddhIcchAprayatnavattvAsiddheH tadasiddhau sakalakArakaprayoktRtvAnupapatteH sUktamIzvarastanvAdInAM na kartati / 30. tathApi yadi vaiyyAtyAdIzvaraH kartetyabhidhIyate tadA prANinAM vicitraghoraduHkhazatAnIzvara: karoti vA, na vA, yadi na karoti tadA taiH kAryatvAdihetUnAM vybhicaarH| atha karotIti matam , tadasaMbhAvyam ; iha hi kazcidasarvajJo praNaSTarAgadveSo muniranyo vA sAdhuH parapIDAM na karoti kila, sa eva maharSINAmapyArAdhyaH sarvajJo vItarAgadveSamoho bhagavAn mahezvaraH prANinAmanimittamasahyavividhograduHkhaparamparAmutpAdya jagattrayaM paripIDayatIti kathamidaM prekSAvadbhiH saMbhAvyate / tatkaraNe vA tasya atyugrApUrvarAkSasatvameva, na tu mahadbhiH stutyaM mahezvaratvamiti tasya tatkaraNamasaMbhAvyam / $ 31. nanu [ na ] prANinAmIzvaro duHkhamutpAdayatIti cet ; na; duHkhahetUnAmapi pApakarmaNAmIzvarakRtatve tasyaivaM duHkhahetutvasiddheH, tatpakSopakSiptadoSAnuSaMgAt / teSAM tadakRtatve tanukaraNAderapi tatkRtatvaM mA bhUt ; vizeSAbhAvAt / karmabhirIzvarasAdhakahetUnAmanaikAntikatvAcca; . 1. tanukaraNarahitasya / 2. kAryakartRtvAbhAvAt / 3. Izvarasya / 4. agrahItasaMketasyApi / 1. kRtabuddhayanutpAdaka / 6. Izvarasyaiva / 7. karmaNAm / 1. -prajaka-ka0, kha0 / 2. kArakaH prayo-ka0, kha0 / 3. tasya saMbhavAt ka0 / 4. -nAdIzvaro ka0, kha0 / For Private And Personal Use Only

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-35] vaizeSikazAsana-parIkSA 41 karmaNAmabuddhimannimittatve'pi kAryatvArthakriyAkAritvasthitvA(tyA) pravartanAnAM saMbhavAt / yadi 1kalpayitvApIzvaramavazyaM karmAnumanyate; tadA kevalaM karmaiva tanukaraNAdinimittamiSyatAm , kimanenezvareNa pramANavAdhitena, tathA ca pareSAM pAraMpayeparizramaparihAraH syAt / / 32. nanu kathamacetanAnAM karmaNAM vicitropabhogayogyatanukaraNAdyutpAdakatvamiti cet ; kathamunmattamadirAmadanakodravAdInAmunmAdAdivicitrakAryotpAdakatvam / kathaM vA ayaskAntavizeSANAM lohAkarSaNabhramaNAdi-kAryakAritvamityabhidhIyatAm / tathAdRSTatvAditi cet ; tata eva prakRtaH svabhAvavyAlambho''pi nivartyatAm / tathA 'sukhaduHkhalAmAlAbhAdInAmadRSTaM kAraNamasti, dRSTakAraNavyabhicArAnyathAnupapatteH' ityanumitatvAt / na caivamIzvarasyApyanumitatvAdupAlambhaprasaMganivRttiH syAditi zaGkanIyam , tadanumAnasyAnekadoSaduSTatvAt / 33. tathAhi-tanukaraNabhuvanAdeH kAryatvAdisAdhanaM kimekabuddhimatkAraNatvaM sAdhayet , anekabuddhimatkAraNaM vA, prathamapakSe prAsAdAdinA anekasUtradhArayajamAnAdihetunA tadanaikAntikam / dvitIyapakSe siddhasAdhanam , nAnAprANinimittatvAttadupabhogyatanvAdInAm , teSAM tadadRSTakRtatvAt / 34. etena buddhimatkAraNasAmAnyasAdhane siddhasAdhanamuktam ; tadabhimatavizeSasyAdhikaraNasiddhAntanyAyenApyasiddheH / sAmAnyavizeSasya sAdhyatvAdadoSa iti cet, na; dRSTAdRSTavizeSAzrayasAmAnyavikalpadvayAnativRtteH / dRSTavizeSAzrayasya sAmAnyasya sAdhyatve sveSTavighAtAt / adRSTavizeSAzrayasya sAmAnyasya sAdhyatve sAdhyazUnyatvaprasaMgAt / nidarzanAya dRSTetaravizeSAzrayasya sAmAnyasAdhane'pi svAbhimatavizeSasiddhiH kutaH syAt / 35. adhikaraNasiddhAntanyAyAditi cet ; ko'yamadhikaraNasiddhAnto nAma, yatsiddhAvanyaprakaraNasiddhiH so'dhikaraNasiddhAntaH nyAsU0 111 / 30] tato dRSTAdRSTavizeSAzrayasAmAnyamAtrasya buddhimannimittasya jagatsu prasiddhau prakaraNAjagannirmANasamarthaH samastakArakANAM prayoktA sarvadA'viluptazaktirvibhurazarIratvAdivizeSAzraya eva siddhayatIti cet , syAdevam , yadi sakalajagannirmANasamarthenaikena samastakArakANAM prayoktrA sarvajJatvAdivizeSo'pi tenAvinAbhAvidRSTetaravizeSAdhikaraNabuddhimatkAraNasAmAnyaM kutazcitsiddhayet ; na ca siddhayati; anekabuddhimatkAraNenaiva svopabhogyatanvAdinimittakAraNavizeSeNa tasya vyAptatvasiddheH samarthanAt / tathA sarvajJavItarAgakartRkatve sAdhye ghaTAdinA anekAntikaM sAdhanam / sAdhyavikalaM ca nidarzanam / sarAgasarvajJakartRkatve sAdhye apsiddhaantH| sarvathA kAryatvaM ca sAdhanaM tanvAdAvasiddham , tasya kathaMcit kAraNatvAt / kathaMcit kAryatvaM tu viruddham , sarvathA buddhimannimittatvAt sAdhyAdviparItasya kathaMcibuddhimannimittatvasya sAdhanAt / tathA pakSo'pyanumAnabAdhitaH syAt 'nezvarastanvAdInAM kartA jJAnAdirahitatvAt., muktavat ,' iti prAguktAnumAnasya tadbAdhakasya bhAvAditi, jagato buddhimaddhetukatvaM na siddhyati, sAdhakasyAbhAvAd bAdhakasya saMbhavAd / tataH sUktamiSTaviruddhaM vaizeSikamatamiti / - [iti vaizeSikazAsana-parIkSA ] 1. vyutkrameza A samantAt lammaH prAptiH / 2. yasiddhau anyaprakaraNasiddhiH so'dhikaraNasiddhAntaH / 3. tanvAdeH / 1. -pa ityA ka0, kha0 / 2. -virbhU zarIra ka0, kha0 / For Private And Personal Use Only

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[ naiyAyikazAsana-parIkSA] [ pUrvapakSaH ] $ 1. vaizeSikasamasiddhAntA naiyAyikAstvevamAmananti "pramANa-prameya-saMzaya-prayojana-dRSTAnta-siddhAnta-avayavantarka-nirNaya-vAda-jalpa-vitaNDAhetvAbhAsa chala-jAti-nigrahasthAnAnAM tttvjnyaanaanniHshreysaadhigmH|" [ nyAyasU0 1 / 1 / 1] 62. kiM ca, bhaktiyoga-kriyAyoga-jJAnayogatrayairyathAsaMkhyaM sAlokyaM sArUpyaM sAmIpyaM sAyujyaM muktirbhavati / $ 3. tatra mahezvaraH svAmI svayaM bhRtya iti taccitto bhUtvA yAvajjIvaM tasya paricaryAkaraNaM bhaktiyogaH, tasmAtsAlokyamuktirbhavati / 4. tapaHsvAdhyAyAnuSThAnaM kriyaayogH| tatronmAdakAdivyapohArthamAdhyAmikAdiduHkhasahiSNutvaM tapaH, prazAntamantrasyezvaravAcino'bhyAsaH svAdhyAyaH, tadubhayamapi klezakarmakSayAya samAdhilAbhAya cAnuSTeyam / tasmAkriyAyogAt sArUpyaM sAmIpyaM vA muktirbhavati / viditapadArthasyezvarapraNidhAna1 jJAnayogaH / 5. paramezvaratattvasya prabandhenAnucintanaM paryAlocanamIzvarapraNidhAnam / tasya yogasya yama-niyama-Asana-prANAyAma-pratyAhAra-dhAraNA-dhyAna-samAdhayaH aSTAGgAni / tatra dezakAlAvasthAbhiraniyatAH puruSasya vizuddhavRttihetavo yamAH / ahiMsAbrahmacaryAsteyAdayaH dezakAlAvasthApekSiNaH puNyahetavaH kriyAvizeSA niyamAH devArcana-pradakSiNa-saMdhyopAsana-japAdayaH / yogakarmavirodhiklezajapAdyarthazca raNabandhaH Asanam / padmakasvastikAdeH koSThasya vAyorgaticchedaH prANAyAmaH recakapUrakakumbhakaprakAraH zanaiHzanairabhyasanIyaH / samAdhipratyanIkebhyaH samantAt svAntasya vyAvartanaM prtyaahaarH| cittasya dezasaMbandho dhaarnnaa| tatraikatAnatA dhyAnam / dhyAnotkarSAnnirvAtAcalapradIpAvasthAnamivaikatra cetasAvasthAnaM samAdhiH / etAni yogAntAni mumukSuNA mahezvare parAM bhaktimAzrityAbhiyogena sevitavyAni / tato'cireNa kAlena bhavantamanaupamyasvabhAvaM pratyakSaM pazyati; taM dRSTA niratizayaM sAyujyaM niHzreyasaM prApnoti / [ uttarapakSaH] 6. tadetattArkikamataM dRSTeSTaviruddham / prAganantaraM pratipAditaprakAreNaiva pratyakSAnumAnavirodhayoratrApyupapatteH, ato nAtra pRthaka tadvirodhasamarthanamupakramyate / 7. kiM ca, tadabhyupagatapadArtheSu indriyabuddhimanasAm arthopalabdhisAdhakatvena pramANatvAt prameyeSvantarbhAvAnupapatteH, anyathaikAnekAtmakatvasiddheH / saMzayAdInAM prameyatve ca vyavasthAnAnupapatteH / viparyayAnadhyavasAyayoH pramANAdiSoDazapadArthebhyo'rthAntarabhUtayoH pratItezca na SoDazapadArthavyavasthA / 1. tanmatenaiva / 2. pramANAviSayatve / 1, praNavAnaM kr| 2. saMmatAt ka0 / For Private And Personal Use Only

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-8] naiyAyikazAsana-parIkSA 8. tathaivaM naiyAyikavaizeSikasiddhAntasya dRSTeSTaviruddhatve siddhe caturvidhavarNAzramavat tadavidheyavividhAcArapuNyapApaparalokabandhamokSatatkAraNatatphalabaddhamuktAdisvarUpapratipAdako'pi yogAgamo na pramANam , dRSTeSTaviruddhAgamAbhinnasya tasyAtIndriyeSu tatkAraNeSu ca prAmANyasaMbhAvanAnupapatteriti na teSAM dharmAnuSThAnaM pratiSThAmiyati / kiM vA bahubhirAlApaiH aulUkyaiH tArkikaizca laukika vaidikaM vA yatkiMciducyate tatsarva mRSaiva tadabhimatasarvatattvAnAM saMsargAsaMbhavena' zUnyatvasyApAditatvAdityalamatiprapaJcena, dRSTeSTaviruddhatvAnnaiyAyikavaizeSikamatayorasatyatvasiddhatvAt / dRSTeSviSTeSu dRSTeSTavirodhAdyaugasaMmataH / parokSeSu tadekatvAdAgamo na pramANatAm / / saMsargahAneH sarvArthahAneyogavaco'khilam / bhavetpralApamAnatvAnnAvadheyaM vipazcitAm / / dRSTeSTAbhyAM viruddhatvAnna satyaM yogazAsanam / na ca tena pratikSepaH syAdvAdasyeti nizcitam // [iti naiyAyikazAsana-parIkSA ] 1. samavAyAdisambandhAmAvena / 1. dvAzceti ka0, kh0|| For Private And Personal Use Only

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[ mImAMsaka-bhAmAbhAkarazAsana-parIkSA] [ pUrvapakSaH] $ 1. atha mImAMsakamatamapi dRSTeSTaviruddham / mImAMsakeSu tAvadevaM bhATTA bhaNanti-'pRthivyatejovAyudikkAlAkAzAtmamanaHzabdatamAMsi' ityekAdazaiva padArthAH, tadAzritaguNakarmasAmAnyAdInAM tatsvabhAvatvena tAdAtmyasaMbhavAnna padArthAntaramityevaM padArthayAthAtmyajJAnAt karmakSayo bhavatIti / 62. prAbhAkarAstu "dravyaM guNaH kriyaajaatisNkhyaasaadRshyshktyH| samavAyaH kramazceti nava syurgurudazane // " tatra dravyA! [Ni pRthivyAdayaH, ] guNA rUpAdayaH kriyA utkSepaNAdi / jAtiH sattA dravyatvAdi / saMkhyA ekatvadvitvAdiH / sAdRzyaM gopratiyogikaM gavayagatamanyat , gavayapratiyogika gogataM sAdRzyamanyat / zaktiH sAmarthyam , sA anumeyaiva / guNaguNyAdInAM saMbandhaH samavAyaH / ekasya niSpAdanAnantaramanyasya niSpAdanaM kramaH, prathamAhutyAdipUrNAhutiparyantam / ityevaM navaiva pdaarthaaH| eteSAM yAthAtmyajJAnAnniHzreyasasiddhirityAcakSate / 63. kiM ca, vedamadhItya tadartha jJAtvA taduktanityanaimittakakAmyaniSiddhAnuSThAnakrama nizcitya tatra vihitAnuSThAne yaH pravartate tasya svargApavargasiddhirbhavati / trikAlasaMdhyopAsanajapadevarSipitatarpaNAdikaM nityAnuSThAnam / darzapaurNamAsagrahaNAdiSu kriyamANanaimittakAnuSThAnam / tadvayamapi niyamena kartavyam / kutaH, "akurvan vihitaM karma pratyavAyena lipyate / " [ ] iti vacanAt / putrakAmyeSTyAdikamahikaM kAmyAnuSThAnam / jyotiSTomAdikamAmutrika kAmyAnuSThAnam / zyenAbhicaran yajet ,' ityAdikaM niSiddhAnuSThAnam / tatkramaM nizcitya teSvanuSThAneSu vihitAnuSThAne yaH pravartate sa svargApavargoM prApnoti / 4. api ca "nyAyArjitadhanastattvajJAnaniSTho'tithipriyaH / zrAddhakRt satyavAdI ca gRhastho'pi vimacyate // " ] iti vacanAt / mumukSaNAM pravrajyayA bhavitavyamiti niyamo nAsti / 1. pApena / 2. zyenayAgena / 3. gRhastho mokSamArgastho" ityAdi / tulanA-rasnakara0 zloka 1. dravyAdi guNarUpAdayaH ka0, kha0 / 2. sAnumayaiva ka0, kha0 / 3. niSTAtithi ka0 / For Private And Personal Use Only

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mImAMsaka-bhATTaprAbhAkarazAsana-parIkSA 5. tatrApi - "mokSArtho na pravarteta tatra kaamynissiddhyoH| nityanaimittike kuryAt pratyavAyajihAsayA // " [ mI0 zlo0 saMbandha0 zlo0 110 ] iti bhaattttaaH| pratyavAyaparihArakAmena nityanaimittakAnuSThAnayoH pravartanAt / tayorapi kAmyAnuSThAnakukSau nikSepAt tatkaraNamapi mokSakAMkSiNA'navadhIyate iti prAbhAkarAH prtyuucire| [ uttarapakSaH ] $ 6. tadetanmImAMsakamataM tAvad dRSTaviruddham, mImAMsakAkhyai haiH prAbhAkaraizca pRthivyAdayo'rthAH sttaadisaamaanyto'nuvyjynte| tacca sattAdisAmAnyaM sarvathA nityaM niravayavamekaM vyApakamiti tairabhimatam ; tattu pratyakSaviruddhameva, sadRzapariNAmalakSaNasya sAmAnyasyAnityasyAsarvagatasya rUpAdivadanekavyaktAtmatayA'nekarUpasyaiva pratyakSataH prtiiteH| na hi bhinnadezAsu vyaktiSu sAmAnyamekaM pratyakSataH sthUNAdau vaMzAdivat pratIyate; vyakterutpAdavinAze'pi anutpAdamavinAzaM vA yatastatpratyakSa syAt / tadidaM paroditasvarUpaM sAmAnyaM pratyakSabuddhAvAtmAnaM na samarthayati pratyakSatAM ca svIkartumicchatItyamUlyadAnakrayitvAt satAmupahAsAspadameva syAt / 67. tathApi yadi yAjJikA vaiyAtyAt tathaiveti vivadante, tarhi tatra brUmaH; ekatra vyaktI sarvAtmanA vartamAnasya anyatra vRttirna syAt / tatra hi vRttiH taddeze gamanAt , piNDena sahotpAdAt, taddeze sadbhAvAt aMzavattayA vA syAt , na tAvad gamanAdanyatra piNDe tasya vRttiH, nisskriytvopgmaat| kiM ca pUrvapiNDaparityAgena tattatra gacchet , aparityAgena vA, na tAvat parityAgena, prAktanapiNDasya gotvaparityaktasya agorUpatAprasaMgAt , nApyaparityAgena, aparityaktapiNDasyAsyAnaMzarUpAdevi gamanAsaMbhavAt / na hyaparityaktapUrvAdhArANAM rUpAdInAmAdhArAntarasaMkrAntidRSTA / nApi piNDe (na] sahotpAdAt , tasyAnityatAnuSaMgAt / nApi taddeze sattvAt ; piNDotpatteH prAk tatra nirAdhArasyAsyAvyavasthAnAbhAvAt , bhAve vA svAzrayamAtravRttitvavirodhaH / nApyaMzavattayA; niraMzatvapratijJAnAt / tato vyaktyantare sAmAnyasyAbhAvAnuSaMgaH / 68. pareSAM prayogaH-ye yatra notpannA nApi prAgavasthAyino nApi pazcAdanyato dezAdAgatamantaH te tatrAsanto, yathA kharottamAjhe tadviSANam , tathA ca sAmAnyaM tacchUnyadezotpAdavati ghaTAdike vastunIti / taduktam - "na yAti na ca tatrAsIdasti pazcAnna cAMzavat / jahAti pUrvamAdhAramaho vyasanasaMtatiH // "' ] iti $ 9. nanveSa doSo bhedavAdinAmeva na tu mImAMsakAnAm , taiH sAmAnyavyaktyostAdAtmyAGgIkaraNAt / 1. sAmAnyasya iti zeSaH / 2. sAmAnyam / 1. -thIM prava- ka0 kha0 / 2 mAna syAt syAnya- ka0, kha0 / 3. piNDe saho, ka0, kha0 / For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 46 www.kobatirth.org satyazAsana-parIkSA "tAdAtmyamasya kasmAccet svabhAvAditi gamyatAm / Acharya Shri Kailassagarsuri Gyanmandir [ mI0 zlo0 AkRti0 zlo0 47 ] ityabhidhAnAditi cet, teSAM vyaktivattasyAsAdhAraNasAdhAraNa 'rUpatvAnuSaMgAt / vyaktyutpAdavinAzayozcAsyApi tadyogitvaprasaMgAt / $ 10. na sAmAnyarUpatA vA sAdhAraNarUpatvam; utpAdavinAzayogitvaM cAsya nAbhyupagamyate, tarhi viruddhadharmAdhyAsato vyaktibhyo'sya bhedaH syAt / uktaM ca -------- "tAdAtmyaM cenmataM jAtervyaktijanmanyajAtatA / nAzo'nAzazca kenestadvazcAnanvayo na kim || vyaktijanmanyajAtA cedAgatA / nAzrayAntarAt / prAgAsIna ca taddeze sA tayA saMgatA katham // vyaktinAze na cennaSTA gatAvyaktyantaraM na ca / tacchUnye na sthitA deze sA jAtiH kketi kathyatAm // vyaktarjAtyAdiyoge'pi yadi jAteH saM neSyate / tAdAtmyaM kathamiSTaM syAdanupaplutacetasAm ||" [ hetubi0 TI0 pR0 32] ityevamanekadoSaduSTatvAt yAjJikAnujJAtasAmAnyaM kharaviSANavadasadeva syAt / 11. yattu tatsadbhAvasAdhanamuktaM paraiH [ 10 "piNDabhedeSu gobuddhirekagotvanibandhanA / gavAbhAsye karUpAbhyAmeka gopiNDa buddhivat // " [ mI0 zlo0 vana0 zlo0 44 ] "na | zAbaleyAd gobuddhistato'nyAlambanApi vA / tadabhAve'pi sadbhAvAd ghaTe pArthivabuddhivat // " [ mI0 zlo0 vana0 zlo0 4] sadRzapariNAmalakSaNasAmAnyAlambanatva ityAdi tatsarvaM siddhasAdhanam ; anuvRttapratyayasya siddheH / $ 12. na hi vayaM bauddhavat sAmAnyasyApavotAraH; kevalaM paraparikalpita sarvathA nityasvAdi davizeSaNaviziSTameva sAmAnyaM na mRSyAmahe / sarvathA nityasyaikasyAnaSTasya sarvagatasya vicArya - mANasyAsaMbhavAt / $ 13. 'nityaM sadAdi sAmAnyaM pratyabhijJAyamAnatvAt, zabdavat' iti cet, na; heto viruddhatvAt / kathaMcinnityasya iSTaviruddhasya sAdhanAt / sarvathA nityasya pratyabhijJAnAyogAt / tadevedamitipUrvottara paryAyavyApinaikatra pratyayasyopapatteH, paurvAparyarahitasyai pUrvAparapratyayaviSayatvAsaMbhavAt / For Private And Personal Use Only 1. jAtyAdiyogaH / 2 naiyAyikAdiparikalpita / 3. kUTastha nityasya / 1. - syAsAdhAraNarUpa - ka0 1 2 - dudhyAsato ka0, kha0 / 3. -tA gatA kha0 / 4. cAvat ka0 / 5. - sthAnaMstasya ka0 / sthAnaMzasya kha0 /

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-16 mImAMsaka-bhATTaprAbhAkarazAsana-parIkSA $14 dharmAveva pUrvAparabhUtau na dharmisAmAnyamiti cet, kathaM tadevedamityabhedapratItiH, pUrvApara svarUpayoratItavartamAnayoH tadityatItaparAmarzinA smaraNena idamiti vartamAnollekhinA pratyakSeNa ca viSayIkriyamANayoH parasparaM bhedAt / Acharya Shri Kailassagarsuri Gyanmandir $ 15. sadAdisAmAnyAdekasmAttayoH kathaMcidbhedAbhedapratipattiriti cet, siddhaM tasya kathaMcidanityatvam, anityasvadharmAvyatirekAt / na hyanityAdabhinnaM nityameva yuktam, anityasvAtmavat sarvathAnityasya kramayaugapadyAbhyAmarthakriyA virodhAcca / tadanityaM sAmAnyaM vizeSAdezAt zabdavat / tata evAnekaM tadvet / sadityAdisvapratyayAvizeSAdekaM sattAdisAmAnyamiti cet, na srvthaasvprtyyaavishesssy|'siddhtvaat pratipadAdivyakti sadityAdipratyayasya vizeSAt / tadvyaktiviSayo vizeSapratyaya iti cet ; tarhi tA vyaktayaH sAmAnyAt sarvathA yadi bhinnAH pratipadyante, tadA yaugamatapravezo mImAMsakasya, sa cAyuktaH, tanmate saMbandhasya nirastatvAt tasyeti vyapadezAnupapatteH / 47 " For Private And Personal Use Only $ 16. atha kathaMcidabhinnAH, tadA siddhaM sAmAnyasya vizeSapratyayaviSayatvam, vizeSapratyayaviSayebhyo vizeSebhyaH kathaMcidabhinnasya sAmAnyasya vizeSapratyayaviSayatopapatteH vizeSasvAtmavat / tato naikameva sattAdisAmAnyam / nApyanaMzam ; kathaMcit sAMzatvapratIteH; sAMzebhyo vizeSebhyo'narthAntarabhUtasya sAMzakhopapatteH tatsvAtmavat / tathA sarvagataM tat sAmAnyaM vyaktyantarAle'nupalabhyamAnatyAt / tatrAbhivyaktatvAttasyAnupalambha iti cet; tata eva vyaktisvAtmano'pi tatrAnupalambho'stu / tatra tasya sadbhAvAdekapramANAbhAvAdasattvA devAnupalambha iti cet, sAmAnyasyApi vizeSabhAvAdasattvA - devAnupalambho'stu, vyaktyantarAle tasyApi sadbhAvAvedakapramANAbhAvAt, pratyakSatastathAnanubhavAt, kharaviSANAdivat / na hi bhinnadezAsu vyaktiSu sAmAnyamekam, yathA sthUNAdiSu vaMzAdiriti pratIyate, yato yugapadabhinna' dezasvAdhAravRttitve satyekatvaM tasya siddhyet, svAdhArAntarAle astitvaM sAdhayediti tadevamanekabAdhakasadbhAvAt bhATTaprAbhAkarairiSTaM " [ bhadraM bhUyAt ] 1. anityasvAtmavat / 2. bhedAt / 3. yaugamate / 4. samavAyasya / 1. dharmAdeva ka0, kha0 / 2 - marthavirodhAcca ka0, kha0 / - SaH syAsiddhasyAt ka0, kha0 / 4. vizeSAbhAva - ka0, kha0 / 5. yugapad bhinna kha0 / 6. rantarAle'pi ka0 /

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khaNDitu mAninAM mAnaM maNDitu jinadharmiNAm / viduSAM prItaye bhUyAd vidyAnandakRtA kRtiH // For Private And Personal Use Only

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pariziSTAni For Private And Personal Use Only

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1. satyazAsana-parIkSAkI mUla kArikAoMkI anukramaNikA / 2. mUla pranthameM uddhRta vAkyoMkI anukramaNikA / 3. prastAvanA tathA mUlagata viziSTa zabda / For Private And Personal Use Only

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pariziSTa 1 satyazAsana-parIkSAko mUla kArikAoMkI anukramaNikA kArikA prAvirbhAvacyutau sarvacyuteH dRSTeSTAbhyAM viruddhasvAna satyaM zAkya zAsanam dRSTeSTAbhyAM viruddhRtvAna na satyaM yogazAsanam dRSTeSu dRSTeSTavirodhAtsugatoditaH dRSTeSTeSu dRSTeSTavirodhAtsAMkhyasammataH dRSTeSviSTeSu dRSTeSTavirodhAdyogasammataH na cArvAkamataM satyam na sAMkhyazAsana satyam pramANAbhAvataH sarvam brahmAdvaitamataM satyam brahmavidyApramApAyAt vikalpAmAvataH sarvahAneH vidyAnandAdhipaH svAmI svaparAviditAdhyakSacArvAkANAm saMsargahAneH sarvArthahAneyogavacaH jJAnAdvaitaM na satyaM syAt For Private And Personal Use Only

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pariziSTa 2 pRSTha-saMkhyA 44 uddhRta vAkya-sUcI [a] akurvanvihitaM karma agnihotraM tyo vedAH ata evAtIndriyaH sattAdInAmiva [praza0 mA0, pR0 697 ] advaitaikAntapakSe'pi [ AptamI0 zlo0 27] advaitaM na vinAdvaitAt [prAptamI0 zlo. 27 ] anyatra nityadravyebhyaH [praza0 mA0, pR0 16] anathikA sAdhanasAdhyadhIzcet / [yuktyanu0 zlo0 18] anirvAcyA'vidyA. [ bhAmatI, zlo0 1] amiprAyanivedanAdavisaMvAdanam [pramANa0 vA0 13 ] abhedabhedAtmakamarthatatvam [yuktyanu0 ilo0 . ] ayutasiddhAnAmAdhAryAdheyabhUtAnAM [praza0 bhA0, pR0 14 ] avAcyamityatra ca vAcyabhAvAt / [yuktyanu0 zlo0 29 ] bhavidyAyA avidyAtve [saMbandhavA0 zlo0 181] avidyAvAna vidyAM tam . [saMbandhavA0 zlo0 179 ] azarIraM vA vasantaM na [ chAndo0 // 12 / 1 ] asadakaraNAdupAdAnagrahaNAt [ sAMkhyakA0 9 ] asti hyAlocanAjJAnam [ mo0 zlo0, pratyakSa zlo0 120] [zrA aAtmano vai zarIrANi zrAtmA vAra draSTavyaH [ bRhadA0 2 / 4 / 5 ] AzritatvaM cAnyatra nityanyebhyaH [praza0 mA0, pR0 16 ] AhurvidhAtRpratyakSam indrajAlAdiSu bhrAntam [ nyAyavini0 1152] [u ] utkSepaNApakSepaNAkuJcana- [praza0 mA0, pR0 11] upAdAnakAraNasadRzaM hi [U] UdhvamUlamadhaHzAkham / [ bhagavadgItA 15 / 1] [e] eka eva tu bhUtAtmA [ amRtavi0 upa0, 50 12, pR0 15] ekamevAdvitIyaM brahma [ chAndo0 6 / 2 / 1] ekarUpatayA tu yaH For Private And Personal Use Only

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pariziSTa 2 ekasaMvidi vibhAti bhedadhIH ekasyAnekavRttina [ka] karmadvaitaM phaladvaitam kAryabhrAntaraNubhrAntiH kurvanAtmasvarUpajJaH [ AptamI0 zlo0 25] [ AptamI0 zlo0 68] [ga] guNAH rUparasagandhasparzaguNAdInAM paJcAnAmapi [praza0 mA0, pR0 10] [praza0 bhA0, pR. 16] janmAyasya yataH [ brahmasU0 1 / / 2 ] jAtikriyAguNadvyasaMjJAH jovastathA nirvRtimabhyupetaH [ saundara0 16 / 29 ] [ta] tarko'pratiSThaH zrutayo vibhinnAH [ mahAbhArata ] tantra dvanyANi pRthivyaptejo- [praza0 bhA0, pR0 8] tadahajastanehAto tasya hi heturvAcyo tAdAtmyamasya kasmAccet [ mI0 zlo0, AkRti0 zlo0 47 ] tAdAtmyaM cenmataM jAti: [ hetubi0 pR. 32 ] tvatpakSa bahakalpyaM syAt [saMbandhavA0, zlo0 182] dIpo yathA nirvRtimabhyupetaH dRSTe viziSTe jananAdiheto duHkhajanmapravRttidoSavyaguNakarmasAmAnyadravyAdInAM paJcAnAmapi dravyaM guNaH kriyAjAti [ saundara0 1618] [ yuktyanu0 zlo0 36] [ nyAyasU0 1 / 1 / 2 ] [praza0 bhA0, pR. 6] [praza0 bhA0, pR0 16] na yAti na ca tatrAsIt na zAbaleyAdgobuddhiH [ mI0 zlo0, vana0 ilo0 4 ] nAnanukRtAnvayavyatirakaM kAraNam nAvanirna salilaM na pAvako nAvidyAsyetyavidyAyAm saMbandhavA0, zlo0 176] nAbhuktaM kSIyate karma nityadravyavRttayo'ntyA vizeSAH nirvizeSaM na sAmAnyam [ mI0 zlo0, prAkRti0, zlo0 10 ] nyAyArjitadhanastatvajJAnaniSTho For Private And Personal Use Only

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satyazAsana-parIkSA paJcaviMzatitattvajJo payodharamarAlasA smaravidhUrNitAkSaNA piNDabhedeSu gobuddhiH [mI0 zlo0, vana0, ilo0 44 ] prakRtemahAMstato'haMkAraH [sAMkhyakA0 22 ] pratiSedhagauNakalpanazuddhapadAnekasaMmatijinoktaiH pratyakSaM kalpanApoDhamabhrAntam [ nyAyavi0 12 ] pratyakSabuddhiH kramate na yatra [yuktyanu0 zlo0 22 ] pratyakSeNa pratIte'theM yadi paryanuyujyatepradIpanirvANakalpamAtmanirvANam pramANaprameyasaMzayaprayojanadRSTAnta- [ nyAyasU0 1 / 1 / / ] [ba] buddhayadhyavasitamartha puruSazcetayate brahmaNyavidite bAdhAt [saMbandhavA0 zlo0 178] brahmavidyAvadiSTaM cet [saMbandhavA0 zlo0 175] [bha] bhuJjIta viSayAn kaizcit [ma] madyAGgavadbhUtasamAgame jJaH [yunyanu0 zlo0 35 ] mUlaprakRtiravikRtimahadAdyAH [ sAMkhyakA0 3 ] mokSArthI na pravateta [ mI0 zloka0, saMbandha0, zlo0 110 ] [ya] yato'nubhavato'vidyA [sambandhavA0 ilo0177 ] yasiddhAnvayaprakaraNasiddhiH [ nyAyasU0 11 // 30 ] yathA yatrAvisaMvAdaH [siddhivi0 zlo0 1 / 19] yathaikaM bhinnadezArthAn [laghI0 zlo0 37] yadi satsarvathA kAryam [AptamI0 zlo. . 39 ] yadyasatsarvathA kAryam [AptamI0 zlo. 42 yasmin rajjubhujaGgavattribhuvanam yAvajjIvetsukhaM jIvet yAvajjIvamahaM maunI yunyA yanna ghaTAmupaimi yugapajjJAnAnutpattirmanaso liGgama [ la] lukkhassa lukkhena duvAhieNa [va] vastuno'nyatra mAnAnAm [saMbandhavA0 zlo0 180] viSadarzanavatsarvamajJasya [ siddhivi0 zlo0 1124 ] For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra vyakterjAtyAdiyoge'pi 'vyaktijanmanyajAtA cedAgatA vyaktinAze na cennaSTA [za ] zuktau vA rajatAkAro zrotavyaH zrutivAkyebhyo [Sa] SaNNAmapi padArthAnAM sAdharmya [ sa ] saMsargaH sukhaduHkhe ca tathArthendriyabuddhayaH sattvaM laghuprakAzakamiSTam [ha] toradvaitasiddhizcet [ ] dUna tiSThati www.kobatirth.org [za ] jJAnaM jJAnAntaravedyam pariziSTa 2 sAMkhyakA0 13 ] sarvathaikarUpatvAt kUTasthasya sarva vai khalvidaM brahma [ maitryu0 4 / 6 ] sarve pratyayAH nirAlambanAH pratyayatvAt [ pramANavArtikAlaM0, pR0 359 ] sAmAnyaM dvividham sugato yadi sarvajJaH kapilo neti strImudrAM jhaSaketanasya mahatIM svacchandavRtterjagataH svabhAvAt svarUpasya svato gati: svAbhidhAnavizeSApekSayA [ hetubi0 TI0, pR0 32] [ hetuvi0 TI0, pR0 32 ] [ hetubi0 TI0, pR0 32 ] 1 pra0 vA0 9184] [ prazasta bhA0, pR0 16 [ praza0 bhA0, pR0 11 ] [ tattvasaM0, zlo0 314 ] [ zRGgAra0 zlo0 79 [ yuktayanu0 [ pra0 ] zlo0 37 ] 15 ] 3 vA0 [ AptamI0 ilo0 26 ] 46 46 46 26 2 34 35 30 5 13 34 15 15 18 23 5 20 55

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pariziSTa 3 prastAvanA tathA mUlagranthagata viziSTa zabda * prastAvanAgata viziSTa zabda [ a ] akalaMka 16/35, 17 / 12, 19/28, 33, 01, 3, 11, 15, 17, 22, 26, 28, 2119, 28 / 31, 29 / 2, 4 / 711, 12, 14, 16, 21, 23, 29, 30/37, 32/16, 19, akSapAda 28/29 arcaTa 27|17 adhyAtma parIkSA 3 / 33 amRtabindu upaniSad 23/8, 9 azvaghoSa 25/16 zraSTazatI 17 12, 13, 30 / 17 aSTasatI 32 17, 19, 22, aSTasahasrI 32/15, 17, 18, 19, 22, 26, 28, 30, [ A ] zrAptamImAMsA 17/11, 12, 13, 14, 15, 21, 22, 1818, 16, 22, 32/15, 17, 22, dhArA 2 / 10 AlambanaparIkSA 3 / 26 [ 3 ] umAsvAti 1633, 17/1, 28/26 29/1, 6, 32/3 udyotakara 243, 30/6, 32 [ka] kaNAda 28/29, 30/11 kundakunda 29 / 6 kunthusAgara 32 / 12 kumArila 323, 8, kummaDavADa 31 / 13 kumArasena 31 / 1 * prathama aMka pRSTha tathA dUsarA aMka paMktikA bodhaka hai| Acharya Shri Kailassagarsuri Gyanmandir kumArila 26 / 10, 28 30, 32, 29/3, 17, 3018, 9, [ga] gRpacchAcArya 28|26 [ ca ] candranAtha 31 / 11 [ cha ] chAndogyopaniSad 22 17, 18 [ ja ] jaimini 28 29 [ ta ] tattvasaMgraha 28 3, 4, 5, tattvArthavRtti 16 / 36 tatvArthavArtika 16 / 35 tatvArthasUtra 16 / 32, 33, 35, 36, 28/26, 32/3 tattvArtha lokavArtika 5/18 30/5 32 3, 4, 7, trikAlaparIkSA 3 / 26 [da] devAgamAlaGkAra 32 / 15 devAgamastotra 32|15 darabArIlAla koThiyA 30 / 1 dignAga 28|27 [ dha ] dharmakIrti 5/32 19 28, 26/34, 27/29, 30, 28/28, 30/32, 29/3, 17, 30/15 dharmakIrti 32 4, 8, dharmottara 30|16 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra [ na ] nyAya kumudacandra 20 / 13 nyAyavArtika 24 / 31 nyAyavArtika 30/5 nyAyavindu 27/2, 10, 11, 24/31, 30/4 nyAyavinizcaya 19/27, 28, 2011 nyAyavinizcayavivaraNa 59 30, 30/25 nyAyasUtra 24 / 29, 30, 33, 30/4 nAthAraGga gAndhI 32 / 28 nItizataka 25/33 [ pa ] pramANa-parIkSA 3 / 27, 30 patra- parIkSA 3 / 30 pArzvanAthacarita 30 | 25 7, 28 / 30, 32/4 pramANavArtikAlaMkAra 27/28, 29 prazastapAda 25|27, 28/29 pUjyapAda 16 / 35 prajJAkaragupta 27 30, 31 prabhAcandra 20 / 13 prabhAkara 3018, 9 pramANavArtika 19 / 28, 26 / 33, 34, 35, 27/3, prazastapAdamAdhya 25/26, 27/28, 30, 30/30 pramAkarazAsana 519, 10 [ba] bAdarAyaNa 23 / 32, 33 brahmasUtra 23 29, 30, 31 bRhaspati 10/9 brahmasiddhi 28 10, 11 8 www.kobatirth.org [bha] bhagavadgItA 23 / 23, 24 bhartRhari 22/9 pariziSTa 3 [ma] maNDana mizra 28|11, 30 / 17, 20 mahendrakumAra 19 30, 20 23, 21/6, 30/36 mahAbhArata 23|14, 15, 24 Acharya Shri Kailassagarsuri Gyanmandir mANika vandra 32 / 12 mImAMsA - zlokavArtika 269, 10, 13, 16, 28/31, 32/3 mUDabI 121, 31 maitryupaniSad 22 / 24, 25 [ ya ] yazastilaka 21 / 11, 12, 18, 27, 34, 22/10 yazodhara 21 / 12 yazovijaya 32|31 yuktyanuzAsana 18/26, 27, 29, 30, 19/1, 5, 13, 22 yuktyanuzAsanAlaGkAra 18/29, 32/32, 33 [*] rAcamalla 31 / 16 rAmacandra nAthAraka 32 / 11 [ la ] 200, 11, 13, 15 laghI laghu samantabhadra 32/30 [ va ] vAgdevasUri 30|25 vAtsyAyana 24 31, 28 29 3014 vAcaspati 30/32, 33 vAdideva 30/26 vijayAditya 31 / 16 vIranAtha 31/21 vyomavatI 25|28 vyomazivAcArya 25|28, 30 / 12, 13 bRhadAraNyaka 23/1, 2 vairAgyazataka 25/33 For Private And Personal Use Only [za ] zRGgArazataka 22/9, 25/32, 33, 26/1 zravaNabelagolA 31 / 10 57 zrIpuruSa 31/9, 14 zrutasAgara sUri 16 / 35 lokavArtika 30/17 zivamAra 318, 9, 13, 16, 17 zaMkarAcArya 30|19

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Shri Mahavir Jain Aradhana Kendra 58 [ sa ] www.kobatirth.org satyazAsana-parIkSA sAMkhyakArikA 24 3, 4, 6 siddhivinizcaya 20/21, 22, 23, 25, 26, 21 / 1 siddhasena 28 / 27, 262, 6 22, 34, 35 surezvara mizra 28|14 sambandha parIkSA 3 / 27 sUrezvara 30 19, 20, 22 samantabhadra 17 12, 18 / 27, 28 27, 29 / 1, 6, somadeva sUri 21 / 12, 15, 16, 22/13, 14 saundarananda 25 15, 16, 18 32/15, 32/20, 32 sarvArthasiddhi 16 / 35 sambandhavArtika 28 / 13, 14 [ a ] akalaMka deva 3|19, 9/11, 26/6 agnihotra 15/25 zratiprasaMga 5/10, 23/19, 37/15 zrativyApti 1|17 svopajJa bhASya 10/35 satyazAsana-parIkSA 4/4, 19, 25, 5/15, 18, mUlagranthagata viziSTa zabda advaya 5 / 21 advaita 7 2, 3, 7, 9, 11, 12, 14, 27, 10 4, 1211 advaitasiddhi 5 3, 6, 18, 6 2, 3 adhikaraNasiddhAnta nyAya 41 18, 19 anala 16 / 15 antarvyAyAma 25/5, 7 ananyavedyatva 12/5, 6 anirvAcya 819, 13 anumAna 1116, 4/26, 65, 126, 8, 12, 15, 13 / 12, 15, 18/26, 19/10, 23/8, 38/20, 39 19, 20, 41/9 anekAnta 1/12, 19, 11110, 25/20, anekAntazAsana 1|10 aneka sammati 17 / 16 37/14 zrapahnava 14 / 14 abhyupagama 21111, 31/10, 32 26, 37/26, 38/17 abhrAnta 7 / 2, 5, 6, 21/23, 24, 2719 zrayaskAnta 415 arhata 37 20 avyakta 31 / 1 [ha] hetubindu TIkA 27 / 16, 17 Acharya Shri Kailassagarsuri Gyanmandir avyApti 1 / 17 avani 11 / 20 avayava 42 / 4 zravAcya 27 10, 11, 12, 13, 15, 58 vidyA 210, 11,22, 4 20, 8 3, 4, 6, 7, 13, 14, 18, 22, 24, 25, 27, 911, 5, 7, 8, 9, 11, 13, 14, 15, 17, 18, 19, 20, 23, 24, 25, 2016, 21 / 1, 2, 9 asaMbhava 1 / 17 azvastha 5 / 23 hetuvAda 193 [ A ] Agama 4 / 14, 1/19, 21, 26, 62, 5, 15/8, 18 / 26, 23 / 8, 28 / 14, 33 / 14, 21, 39 / 27, 43 / 3, 8 AjIvasthiti 21 / 5, 7 Apta 15/15 AptapraNIta 17 / 29 AmnAya 6 / 3 Arhata 27/8 [I] IzvarapraNidhAna 42/15 [ 3 ] upAdAna 16 11, 12, 14, 2011 upAdeya 16 11, 12, 14,2011,29 / 1 upAya 29/1 For Private And Personal Use Only

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pariziSTa 3 tarka 44 tAthAgata 24 / 23,27120 tArkika 42026,4315 [e] ekAnta 1 / 12,20,6 / 3,79 [au] aulUkya 35 / 24,43 / 5 [ka] kapila 15 / 5,3117,8,12 karma 3415 kApAlika 162 kApila 3313 kriyA 22 // 21,447 kUTastha 27 / 27 kumbhakAra 317 [kha] kharaviSANa 812,46 / 11,47119 [ga] gagana 11120 gandha 2013 gauNakalpana 17 / 16 guNa 22 / 21,3415,44 / 7 dravya 22121,34 / 5,8,447,9 dRSTAnta 6 / 17,4214 dRSTAdRSTArtha prapaJca 9 / 2 dvaitAdvaita 1 / 11,13 dvaitaprapaJca 6 / 2 dvaitasiddhi 5 / 28,6 / 23,7 / 11 [na] nartako 16 // 3,7 nirNaya 44 nirbAdhalakSaNa 17 / 17 nigraha 4215 nirvikalpaka 205,9,28 / 18 nirAstrava 2969 nirIzvara sAMkhya 30 // 24,32 / 16 nirIzvarazAsana 1 / 10 niHzreyasa 4215,42 / 24,44 / 13 naiyAyika 42 // 3,4311,6,13 naiyAyika-zAsana 1 / 10,4211 [ca] [pa] candrakAnta 169,14,15 candramarIcijAla 7125 cArvAka 16 / 11,17 / 12,19 / 14,16,18 cArvAka-zAsana 1 / 9,15 / 1,3 citrAdvaita-zAsana 1 / 9,14 / 12,13,21 [cha]] chala 4215 jalpa 4214 jala 16 / 15 jalapudgala vicAra 7 / 26 jAti 22121,22,23,4215,447 [Da] DiNDima 1618 [ta] tattvopaplava 7/18,816 tttvopplv-shaasn1|10 tattvajJAna 4215 pratyavAya 44 / 18,4513," pratyakSa 1 / 16 pratipAdya 147 pratipAdaka 147 pratibhAsa 5/12,13,14,16,17,6 / 17,18,1115, 1315 pratiSedha 17116 pratyabhijJAna 187 pramA 1565 pramANa 4214 prameya 4214 prapaJcAdhyavasAya 219 prayojana 424 prazastapAda 36 / 28 paJcazikhI 162 For Private And Personal Use Only

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60 satyazAsana-parIkSA panthA 15/13 [la] paramANu 25 / 1,2,3 lokAyatika 171 paramArtha 2714,9 [va] paribhASA 22221 vyavacchedya 62 pavana 183 vyavacchedaka 62 prAmAkara 4416,456,8,47121 vAda 423 pAkhaNDI 1618 vAyu 15/16 pAvaka 1120 vijAtIya 2014,13 pAzupata 347 vitaNDA 423 puruSAdvaita 102 vindhya 5/16 puruSAdvaitazAsana 19, 5/16, 4, 6, 10 vidyA 948, 9, 10, 15, 17 [va] vizeSa 3416 brahmAdvaita 9 / 25, 24 / 1 vijJAnaskandha 2015 brahmasiddhi 4 / 15,27, 7 / 24, 12 / 8 vedanAskandha 2014 bAdarAyaNa 17 vaizeSika 3413,39 / 11,17,41130,42 // 3,4315,6 bArhaspatya 16 / 26 vaizeSikazAsana 1 / 10, 341, 41 // 31 bRhaspati 15 / 15, 26, 18 / 15, 25, 28 [za ] bauddha 28 / 14, 15, 29 / 5, 46 / 26 zabdAdvaita 10 / 1, 2 bauddhAgama 28113 zabdADhatazAsana 169 bauddhazAsana 1 / 9, 20121 zAkyazAsana 27 / 19, 29 / 7 [bha] zuddhapada 17116 mATTa 44 / 3, 4544, 47121 zaiva 347 mAdRzAsana 1110, 4401 zauddhodanizAsana 28 / 10 bhAvAbhAva 1111,13 [sa] bhrAntatva 21123, 36 / 2 sparza 2013 syAdvAda 14 // 20, 59 / 12, 19, 23 / 10, 24 / 14, maruta 1120 19, 25/28,30,31, 3615, 27 / 3, 2948, mImAMsaka 44 / 1, 3, 458,30, 47110 33 / 25,43 / 12 sAMkhya 3013,32 / 29, 33 / 12, 14, 33120, 22 muktAphala 16315 sAMkhyazAsana 1 / 10, 3015, 3, 3312, 18, 24 sajAtIya 2014 yuktyanuzAsana 27114 satyazAsana 13, 5, 15 yoga 29 / 19, 4317,9, 47 / 10 samyaktva 25/5, 6 yaugAgama 43 / 2 samantabhadra 77, 23 / 11, 39 / 11 yogazAsana 43 / 11 samavAya 34 / 6, 3617 8,9, 10, 12, 14, 16, . [ra]. 17, 18, 26, 37 / 1, 3, 7, 9, 18, 20, rasa 2013 25, 38 / 1,6,7,8,9,10, 12, 13, 14, rUpa 2013 15, 20, 23, 24, 398, 9, 13, 448 For Private And Personal Use Only

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pariziSTa 3 sUryakAnta 16 / 15 sezvarasAMkhya 30 / 25, 32 / 16 sezvarazAsana 19 saugata 21 / 18, 23 / 10, 28 / 27, 29 / 1 saMskAraskandha 2010 saMzaya 44 samAdhi 20 savikalpaka 2014,9 salila 1120 sahya 5/56 sAdharmya 3416 sAmAnya 3415 sAmIpya 4218, 13 sAyujya 42 / 9, 24 sArUpya 4218, 13 sAlokya 42 / 8, 10 siddhAnta 42 / 4 sugata 15/4, 5, 29 / 3 [] hetvAbhAsa 4215 hetu 6 / 17 hetuvAda 19 / 3 heya 29 / 1 For Private And Personal Use Only

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sahAyaka grantha sUcI vorasevAmandira, sarasAvA nirNayasAgara, bambaI oriyaNTala sIrIja bar3audA kA0 jAyasavAla sIrIja, paTanA bhAratIya jJAnapITha, kAzI caukhambA sIrIja, kAzI bihAra ur3IsA risarca so0, paTanA kA0 jAyasavAla iMsTITyUTa, paTanA caukhambA sIrIja, kAzI AptamImAMsA chAndogyopaniSad tattvasaMgraha nyAyabindu nyAyavinizcaya nyAyasUtra pramANavArtika pramANavArtikalaMkAra prazastapAdabhASya brahmasUtra bhagavadgItA mImAMsAzlokavArtika maitrAyaNyupaniSad yazastilaka uttarArdha yuktyanuzAsana laghIyastraya bRhadAraNyaka zRGgArazataka sambandhavArtika sAMkhyakArikA siddhivinizcaya saundarananda mahAkAnya hetubinduTIkA AnandAzrama, pUnA caukhambA sIrIja, kAzI nirNaya sAgara, bambaI mANikacandra granthamAlA, bambaI sindhI-jaina sIrIja, bhAratIya vidyAbhavana, bambaI nirNaya sAgara, bambaI nirNayasAgara, bambaI, caukhambA sIrIja, kAzI bhAratIya jJAnapITha, kAzI raoNyala eziyATika sosAiTI oNva beMgAla, kalakattA oriyaNTala sIrIja, bar3audA For Private And Personal Use Only

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BHARATIYA JNANAPITHA MURTIDEVI JAINA GRANTHAMALA General Editors : Dr. H. L. JAIN, Jabalpur : Dr. A. N. UPADHYE, Kolhapur. The Bharatiya Jnanapitha, is an Academy of Letters for the advancement of Indological Learning. In pursuance of one of its objects to bring out the forgotten, rare unpublished works of knowledge, the following works are critically or authentically edited by learned scholars who have, in most of the cases, equipped them with learned Introductions etc. and published by the Jnanapitha. Mahabandha or the Mahadhavala : This is the 6th Khanda of the great Siddhanta work Satkhandagama of Bhutabali : The subject matter of this work is of a highly technical nature which could be interesting only to those adepts in Jaina Philosophy who desire to probe into the minutest details of the Karma Siddhanta. The entire work is published in 7 volumes. The Prakrit Text which is based on a single Ms. is edited along with the Hindi Translation. Vol. I is edited by Pt. S. C. DIWAKAR and Vols. 2 to 7 by Pt. PHOOLACHANDRA. nanapitha Murtidevi Jaina Granthamala, Prakrit Grantha Nos. 1, 4 to 9. Super Royal Vol. I: pp. 20+80 + 350 ; Vol. II : pp. 4+40+440; Vol. III: pp. 10+496 ; Vol. IV: pp. 16+428; Vol. V: pp. 4+ 460; Vol. VI : pp. 22 +370; Vol. VII : pp. 8+320. Bharatiya Jnanapitha Kashi, 1947 to 1958. Price Rs. 11/for each vol. Karalakkhana : This is a small Prakrit Grantha dealing with palmistry just in 61 gathas. The Text is edited along with a Sanskrit Chaya and Hindi Translation by Prof. P. K. MODI. Jnanapitha Murtidevi Jaina Granthamala, Prakrit Grantha No. 2. Third edition, Crown pp. 48 Bharatiya Jnanapitha Kashi, 1964. Price 75 nP, For Private And Personal Use Only

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( 2 ) Madanaparajaya : An allegorical Sanskrit Campu by Nagadeva (of the Samvat 14th century or so) depicting the subjugation of Cupid. Edited critically by Pt. RAJKUMAR JAIN with a Hindi Introduction, Translation etc., jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 1. Second edition. Super Royal pp. 14 +58 +144. Bharatiya Jnanapitha Kashi, 1964. Price Rs. 8/ Kannada Prantiya Tadapatriya Grantha-suci : A descriptive catalogue of Palmleaf Mss. in the Jaina Bhandaras of Moodbidri, Karkal, Aliyoor etc. Edited with a Hindi Introduction etc. by Pt. K. BHUJABALI SHASTRI. Tnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 2. Super Royal pp. 32+ 324. Bharatiya Jranapitha Kashi, 1948. Price Rs. 13/-. Tattvartha-yrtti: This is a critical edition of the exhaustive Sanskrit commentary of Srutasagara (c. 16th century Vikrama Samvat) on the Tattvarthasutra of Umasvati which is a systematic exposition in Sutras of the fundamentals of Jainism. The Sanskrit commentary is based on earlier commentaries and is quite elaborate and thorough. Edited by Pts. MAHENDRAKUMAR and UDAYACHANDRA JAIN. Prof. MAHENDRAKUMAR has added a learned Hindi Introduction on the exposition of the important topics of Jainism. The edition contains a Hindi Translation and important Appendices of referential value. Juanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 4. Super Royal pp, 108 + 548. Bharatiya Jnanapitha Kashi, 1949, Price Rs. 16/.. Ratna-Manjusa with Bhasya : An anonymous treatise on Sanskrit prosody. Edited with a critical Introduction and Notes by Prof. H. D. VELANKAR. Jnanapitha Murtidevi Jaina Granthamala, Sapskrit Grantha No. 5. Super Royal pp. 8+4 + 72. Bharatiya Jaanapikha Kashi, 1949. Price Rs. 21 Nyayaviniscaya-vivarana : The Nyayaviniscaya of Akalanka (about 8th century A. D.) with an elaborate Sanskrit commentary of Vadiraja (c. 11th century A. D.) is a repository of traditional knowledge of Indian Nyaya in general and of Jaina Nyaya in particular. Edited with Appendices etc. by Pt. MAHENDRAKUMAR JAIN. Jnanapitha Murtidevi Jajna Granthamala, Sanskrit Grantha Nos. 3 and 12. Super Royal Vol. I: pp. 68 +546; Vol. II: pp. 66+468. Bharatiya Jnanapitha Kashi, 1949 and 1954, Price Rs. 15/- each. For Private And Personal Use Only

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Kevalajnana-prasna.culamani : A treatise on astrology etc. Edited with Hindi Translation, Introduction, Appendices, Comparative Notes etc. by Pt. NEMICHANDRA JAIN. Jnanapitha Murtidevi Jajna Granthamala, Sanskrit Grantha No. 7. Super Royal pp. 16+128. Bharatiya Jnanapitha Kashi, 1950. Price Rs. 41 Namamala : This is an authentic edition of the Namamala, a concise Sanskrit Lexicon of Dhanamjaya (c. 8th century A. D.) with an unpublished Sanskrit commentary of Amarakirti (c. 15th century A.D). The Editor has added almost a critical Sanskrit commentary in the form of his learned and intelligent foot-notes. Edited by Pt. SHAMBHUNATH TRIPATHI, with a Foreword by Dr. P. L. VAIDYA and a Hindi Prastavana by Pt. MAHENDRAKUMAR. The Appendix gives Anekartha nighamtu and Ekaksari-kosa. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 6. Super Royal pp. 16 +140. Bharatiya Jnanapitha Kashi, 1950. Price Rs. 3.50 nP. Samayasara : An authoritative work of Kundakunda on Jaina spiritualism. Prakrit Text, Sanskrit Chaya. Edited with an Introduction, Translation and Commentary in English by Prof. A. CHAKRAVARTI. The Introduction is a masterly dissertation and brings out the essential features of the Indian and Western thought on the all-important topic of the Self. Jaanapitha Murtidevi Jaina Granthamala, English Grantha No. 1. Super Royal pp. 10 +162 +244. Bharatiya Jnanapitha Kashi, 1950. Price Rs. 8/-. Jatakatbakatha : This is the first Devanagari edition of the Pali Jataka Tales which are & store-house of information on the cultural and social aspects of ancient India. Edited by Bhikshu DHARMARAKSHITA. Jnanapitha Murtidevi Pali Granthamala No. 1, Vol. 1. Super Royal pp. 16+384. Bharatiya Jhanapitha Kashi, 1951. Price Rs. 9. Kural or Thirukkura! An ancient Tamil Poem of Thevar. It preaches the principles of Truth and Non-violence. The Tamil Text and the commentary of Kavirajapandita. Edited by Prof. A. CHAKRAVARTI with a learned Introduction in English. Bharatiya Jnanapitha Tamil Series No. 1. Demy pp. 8+36 + 440. Bharatiya Jnanapitha Kashi, 1951. Price Rs. 5/ For Private And Personal Use Only

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Mahapurana : It is an important Sanskrit work of Jinasena-Gunabhadra, full of encyclopaedic information about the 63 great personalities of Jainism and about Jain lore in general and composed in a literary style. Jinasena (837 A. D.) is an outstanding scholar, poet and teacher ; and he occupies a unique place in Sanskrit Literature. This work was completed by his pupil Gunabhadra. Critically edited with Hindi Translation, Introduction, Verse Index etc. by Pt. PANNALAL JAIN. jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha Nos. 8, 9 and 14. Super Royal Vol. I: Second edition, pp. 8 +68+746 Varanasi 1963 ; Vol. II : pp. 8 + 556; Vol. III : pp. 8+16+640; Bharatiya jnanapitha Kashi, 1951 to 1954. Price Rs. 10/. each. Vasunandi Sravakacara : A Prakrit Text of Vasunandi (c. Samyat first helf of 12th century) in 546 gathas dealing with the duties of a householder, critically edited along with a Hindi Translation by Pt. HIRALAL JAIN. The Introduction deals with a number of important topics about the author and the pattern and the sources of the contents of this Srava kacara. There is a table of contents. There are some Appendices giving important explanations, extracts about Pratisthavidhana, Sallekhana and Vratas. There are 2 Indices giving the Prakrit roots and words with their Sanskrit equivalents and an Index of the gathas as well. Jnanapitha Murtidevi Taina Granthamala, Prakrit Grantha No. 3. Super Royal pp. 230. Bharatiya Jnanapitha Kashi, 1952. Price Rs. 5). Tattvartha varttikam or Rajavarttikam : This is an important commentary composed by the great logician Akalanka on the Tattvarthasutra of Umasvati. The text of the commentary is critically edited giving variant readings from different Mss. by Prof. MAHENDRAKUMAR JAIN. Jnanapitha Murtidevi Granthamala, Sanskrit Grantha Nos. 10 and 20. Super Royal Vol. I: pp. 16+ 430 ; Vol. II: pp. 18+436. Bharatiya Jnanapitha Kashi, 1953 and 1957. Price Rs. 12 - for each Vol. Jinasahasranama: It has the Svopajna commentary of Pandita Asadhara (V. S. 13th century). In this edition brought out by Pt. HIRALAL a number of texts of the type of Jinasahasranama composed by Asadbara, Jinasena, Sakala kirti and Hemacandra are given. Asadhara's text is accompanied by Hindi Translation. Srutasagara's commentary of the same is also given here. There is a Hindi Introduction giving information about Asadhara etc. There are some useful Indices. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 11. Super Royal pp. 288. Bharatiya Jnanapitha Kashi, 1954. Price Rs. 4.. For Private And Personal Use Only

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(5) Puranasara-Samgraha : This is a Purana in Sanskrit by Damanandi giving in a nutshell the lives of Tirthamkaras and other great persons. The Sanskrit text is edited with a Hindi Translation and a short Introduction by G.C. JAIN. Jnanapitua Murtidevi Jaina Granthamala, Sanskrit Grantha Nos. 15 and 16. Crown Part I: pp. 20+198 ; Part II : pp. 16+206. Bharatiya Jnanapitha Kashi, 1954, 1955. Price Rs. 2/- each. Sarvartha-Siddhi : The Sarvarthn-Siddhi of Pujyapada is a lucid commentary on the Tattvarthasutra of Umasvati called here by the name Gtdhrapiccha. It is edited here by Pt. PHOOLACHANDRA with a Hindi Translation, Introduction, a table of contents and three Appendices giving the Sutras, quotations in the commentary and a list of technical terms. Taanapitha Murtidevi Jajna Granthamala, Sanskrit Grantha No. 13. Double Crown pp. 116 + 506. Bharatiya Jnanapitha Kashi, 1955. Price Rs. 12). Jainendra Mahavrtti: This is an exhaustive commentary of Abhayanandi on the Jainendra Vyakarana, & Sanskrit Grammar of Devanandi alias Pujyapada of circa 5th-6th century A. D. Edited by Pts. S. N. TRIPATHI and M. CHATURVEDI: There are a Bhumika by Dr. V. S. AGRAWALA, Devanandika Jainendra Vyakarana by PREMI and Khilapatha by MIMANSAKA and some useful Indices at the end. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 17. Super Royal pp. 56-+506. Bharatiya Jnanapitha Kashi, 1956. Price Rs. 15 - Vratatithi Nirnaya : The Sanskrit Text of Sinhanandi edited with a Hindi Translation and detailed exposition and also an exhaustive Introduction dealing with various Vratas and rituals by Pt. NEMICHANDRA SHASTRI. Tnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 19. Crown pp. 80+ 200. Bharatiya Jnanapitha Kasbi, 1956. Price Rs. 31 Pauma-cariu : An Apabhramsa work of the great poet Svayambhu (677 a. D.). It deals with the story of Rama. The Apabhramsa text up to 56th Sandhi with Hindi Translation and Introduction of Dr. DEVENDRAKUMAR JAIN, is published in 3 Volumes. Jmanapitha Murtidevi Jaina Granthamala, Apabhramsa Grantha Nos. 1, 2 & 3. Crown size, Vol. I: pp. 28+333; Vol. II: pp. 12+377; Vol. III: pp. 6 + 253. Bharatiya Jhanapitha Kashi, 1957, 1958. Price Rs. 3/- for each Vol. For Private And Personal Use Only

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( 6 ) Jivamdhara-Campu : This is an elaborate prose Romance by Haricandra written in Kavya style dealing with the story of Jivamdhara and his romantic adventures. It has both the features of a folk-tale and a religious romance and is intended to serve also as a medium of preaching the doctrines of Jainism. The Sanskrit Text is edited by Pt. PANNALAL JAIN along with his Sanskrit Commentary, Hindi Translation and Prastavana. There is a Foreword by Prof. K. K. HANDIQUI and a detailed English Introduction covering important aspects of Jivamdhara tale by Drs. A. N. UPADHYE and H. L. JAIN. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 18. Super Royal pp. 4+24 +20+344. Bharatiya Jnanapitha Kashi, 1958. Price Rs. 8/-. Padma-purana: This is an elaborate Purana composed by Ravisena (V. S. 734) in stylistic Sanskrit dealing with the Rama tale. It is edited by Pt. PANNALAL JAIN with Hindi Translation, Table of contents, Index of verses and Introduction in Hindi dealing with the author and some aspects of this Purana. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha Nos. 21, 24, 26. Super Royal Vol. I: pp. 44+548; Vol. II : pp. 16+460; Vol. III : pp. 16+ 472. Bharatiya Jnianapitha Kashi, 1958-59. Price Rs. 101- each. . Siddhi-yiniscaya : This work of Akalankadeva with Svopajnavrtti along with the commentary of Anantavirya is edited by Dr. MAHENDRAKUMAR JAIN. This is a new find and has great importance in the history of Indian Nyaya literature. It is a feat of editorial ingenuity and scholarship. The edition is equipped with exhaustive, learned Introductions both in English and in Hindi, and they shed abundant light on doctrinal and chronological problems connected with this work and its author. There are some 12 useful Indices. jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha Nos. 22, 23. Super Royal Vol. I: pp. 16+174 +370; Vol. II: pp. 8+808. Bharatiya jnanapitha Kashi, 1959. Price Rs. 18/- and Rs. 121Bhadrabahu-Samhita : A Sanskrit text by Bhadrabahu dealing with astrology, omens, portents etc, Edited with a Hindi Translation and occasional Vivecana by Pt. NEMICHANDRA SHASTRI. There is an exhaustive Introduction in Hindi dealing with Jain Jyotisa and the contents, authorship and age of the present work. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 25. Super Royal pp. 72+416. Bharatiya Jnanapitha Kashi, 1959. Price Rs. 8/-. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra Pancasamgraha: Mayana-parajaya-cariu: www.kobatirth.org This is a collective name of 5 Treatises in Prakrit dealing with the Karma doctrine the topics of discussion being quite alike with those in the Gommatasara etc. The Text is edited with a Sanskrit commentary, Prakrit Vrtti by Pt. HIRALAL who has added a Hindi Translation as well. A Sanskrit Text of the same name by one Sripala is included in this volume. There are a Hindi Introduction discussing some aspects of this work, a Table of contents and some useful Indices. Jnanapitha Murtidevi Jaina Granthamala, Prakrit Grantha No. 10. Super Royal pp. 64+804. Bharatiya Jnanapitha Kashi, 1960. Price Rs. 15/-. Harivamsa Purana : ( 7 ) This Apabhramsa Text of Harideva is critically edited along with a Hindi Translation by Prof. Dr. HIRALAL JAIN. It is an allegorical poem dealing with the defeat of the god of love by Jina. This edition is equipped with a learned Introduction both in English and Hindi. The Appendices give important passages from Vedic, Pali and Sanskrit Texts. There are a few explanatory Notes, and there is an Index of difficult words. Jnanapitha Murtidevi Jaina Granthamala, Apabhramsa Grantha No. 5. Super Royal pp. 88+90. Bharatiya Jaanapitha Kashi, 1962. Price Rs. 8/-. Karmaprakrti: Acharya Shri Kailassagarsuri Gyanmandir This is an elaborate Purana by Jinasena (Saka 705) in stylistic Sanskrit dealing with the Harivamsa in which are included the cycle of legends about Krsna and Pandavas. The text is edited along with the Hindi Translation and Introduction giving information about the author and this work, a detailed Table of contents and Appendices giving the verse Index and an Index of significant words by Pt. PANNALAL JAIN. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 27. Super Royal pp. 12+16+812 +160. Bharatiya Janapitha Kashi, 1962. Price Rs. 16. A Prakrit text by Nemicandra dealing with Karma doctrine, its contents being allied with those of Gommatasara. Edited by Pt. HIRALAL JAIN with the Sanskrit commentary of Sumatikirti and Hindi Tika of Pandita Hemaraja, as well as translation into Hindi with Visesartha. Jnanapitha Murtidevi Jaina Granthamala, Prakrit Grantha No. 11. Super Royal pp. 32+160. Bharatiya Jaanapitha Kashi, 1964. Price Rs. 6/-. For Private And Personal Use Only

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(8) Upasakadbyayana : It is a portion of the Yasastilaka-campu of Somadeya SH. It deals with the duties of a householder. Edited with Hindi Translation, Introduction and Appendices etc. by Pt. KAILASHCHANDRA SHASTRI Jnianapitha Murtidevi Jajna Granthamala, Sanskrit Grantha No. 28. Super Royal pp. 116 + 539, Bharatiya Jnanapitha, Kashi, 1964. Price Rs. 12 Bhojacaritra : A Sanskrit work presenting the traditional biography of the Paramara Bhoja by Rajayallabha (15th century A. D.). Critically edited by Dr. B. Ch. CHHABRA, Jt. Director General of Archaeology in India and S. SANKARANARAYANA with a Historical Introduction and Explanatory Notes in English and Indices of Proper names. jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 29. Super Royal pp. 24 + 192. Bharatiya Jnanapitha Kashi, 1964. Price Rs. 81-. Satyasasana-pariksa A Sanskrit text on Jain logic by Acarya Vidyanandi, critically edited for the first time by GOKULCHANDRA JAIN. It is a critique of selected issues upheld by a number of philosophical schools of Indian Philosophy. There is an English compendium of the text, by Dr. NATHMAL TATIA. Jnanapitha Murtidevi Jain Granthamala, Sanskrit Grantha No. 30. Super Royal pp. 56 +34 +62. Bharatiya Jnanapitha, Kashi, 1964. Price Rs 5. Karakanda-cariu An Apabhramsa text dealing with the life story of king Kara kanda, famous as 'Pratyeka Buddha' in Jaina & Buddhist literature. Critically edited with Hindi & English Translations, Introductions, Explanatory Notes and Appendices etc. by Dr. HIRALAL JAIN. Jnanapitha Murtidevi Jaina Granthamala, Apabhramsa Grantha No. 4. Super Royal, pp. 64 +278. Bharatiya Jnanapitha Kashi, 1964. Price Rs. 10). For Copies Please write to-- BHARATIYA JNANPITH, 362021 Netaji Subhas Marg, Dariyaganj, Delhi (India). OS BHARATIYA JNANPITH, Durgakund road, Varanasi (India). For Private And Personal Use Only

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ONEEGORIEDA rANAHION NEEJMERIA BANyathAsaTAMIES TREENA bhAratIya jJAnapITha kAzI uddezya jJAnakI vilupta, anupalabdha aura aprakAzita sAmagrIkA anusandhAna aura prakAzana tathA loka-hitakArI maulika sAhityakA nirmANa saMsthApaka sAhu zAntiprasAda jaina adhyakSA zrImatI ramA jaina ses. mudrakaH-sanmati mudraNAlaya, durgAkuNDa roDa, vArANasI For Private And Personal Use Only