Satyashasana Pariksha

Author(s): Vidyanandi, Gokulchandra Jain
Publisher: Bharatiya Gyanpith
Catalog link: https://jainqq.org/explore/001567/1

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satyazAsana-parIkSA mUla AcArya vidyAnandi saMpAdana zrI gokulacandra jaina bhAratIya jJAnapITha kAzI For Pirate & Personal use only www.sainelibrary.org

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" bhAratIya jJAnapITha mUrti devI jaina granthamAlA saMskRta granthAMka-30 AcArya vidyAnandikRta satyazAsana-parIkSA [hindI prastAvanA tathA pariziSTa sahita ] sampAdaka gokulacandra jaina AcArya ( sAhitya-jainadarzana ) nyAyatIrtha, kAvyatIrtha, ema. e. tApa Hama bhAratIya jJAnapITha prakAzana vIra nirvANa saM0 2490 / vi0 saM0 2020, san 1964 / / prathama saMskaraNa

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sva0 puNyazlokA mAtA mUrtidevIkI pavitra smRti meM 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 Adi vividha viSayaka jaina sAhityakA anusandhAnapUrNa sampAdana tathA usakA mUla aura yathAsambhava anuvAda zrAdike sAtha prakAzana ho rahA hai| jaina bhaNDAroMkI sUciyA~, zilAlekha saMgraha, viziSTa vidvAnoMke adhyayanagrantha aura lokahitakArI jaina sAhitya grantha bhI isI granthamAlA meM 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 plesa, 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 24700 vikrama saM0 2000 * 18 pharavarI san 1944 sarvAdhikAra surakSita

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bhAratIya jJAnapITha sva0 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 ) Nyayatirtha, Kavyatirtha, M. A. re TORSTOLE Ba Ama BHARATIYA JNANPITHAT PUBLICATION VIRA SAMVAT 2190 v. s. 2020, 1964 A. D. First Edition Rs. 5/

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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, APABHRAMSA, 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 l'ebr. 1944 All Rights Reserved

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puNyazloka DaoN. mahendrakumAra jaina nyAyAcAryakI smRtimeM unake ananya sakhA paM0 daravArIlAla koThiyA nyAyAcArya tathA paM0 dalasukhabhAI mAlavaNiyA ko

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granthamAlA sampAdakIya bar3e harSakI 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 cintanakI gaharAI, sUkSmatA aura vizAlatAkA bhI acchA paricaya prApta hotA hai| jaina nyAyakI paramparAko vizeSa vyavasthA aura dRr3hatA pradAna karanekA zreya AptamImAMsAke kartA samantabhadra evaM nyAyAvatAra aura sanmatitarkake kartA siddhasenako hai jinakA pUjyapAdane apane vyAkaraNameM sammAnapUrvaka ullekha kiyA hai / yadyapi pUrvokta donoM AcAryoMke kAlakrama va pUrvAparatvake sambandhameM matabheda hai, tathApi isameM kisIko 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 aba prathama bAra prakAzameM 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 jIvanakAlameM prakAzita bhI na dekha ske| prasannatAkI bAta hai ki zrI gokulacandra jainane isakA sampAdana apane hAtha meM lekara ise vartamAna rUpameM prastuta kiyaa| 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 kramazaH saralatApUrvaka kiyA jA skegaa| prastuta granthameM jo AlocanAtmaka saiddhAntika vivecana pAyA jAtA hai usakA vidvattApUrNa sundara paricaya DaoN0 nathamala TATiyA, DAyarekTara, prAkRta-jaina zodhasaMsthAna, vaizAlI, ne aMgarejImeM likhakara isa prakAzanako bahuta upayogI banAyA hai / isalie hama unake vizeSa AbhArI hai| bhAratIya jJAnapIThakI matidevI 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 prakAzanameM jo Arthika udAratA dikhalA rahe hai usake lie ve sAhityika saMsArake vizeSa dhanyavAdake pAtra haiN| granthamAlAke mantrI zrI lakSmIcandra jainakA isa dizAmeM prayAsa prazaMsanIya hai| isI susaMyogake balapara AzA kI jAtI hai ki jaina sAhityakI jo apAra nidhi abhI bhI upekSita par3I hai vaha dhIre-dhIre prakAzameM Akara dezake sAMskRtika bhaNDArako susamRddha bnaayegii| ho0 lA0 jaina, jabalapura A0 ne0 upAdhye, kolhApura granthamAlA sampAdaka

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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 sake / jo pANDulipiyA~ vartamAnameM prApta haiM, ve sabhI apUrNa haiN| 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 kAryoM meM vyasta rahaneke kAraNa na kara sake aura asamaya meM 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 sampAdanakI 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 diyA / maDabidrIkI 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, 1961ko pUrI sampAdita pANDulipi prastAvanA tathA pariziSToM sahita DaoN0 upAdhyeko bheja dii|| saMyoga hI kahanA cAhie ki satyazAsana-parIkSAko mudrita-prakAzita hote pare 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 hae maiMne paM0 darabArIlAlajI koThiyAke niSkarSoM ke AdhArapara vidyAnandiko udyotakarake TIkAkAra vAcaspati 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 he| 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, anirvAcyA vidyAdvitayasacivasya prabhavato, vivartA yasyaite viyadanilatejo'bavanayaH / yatazcAbhUd vizvaM caramacaramuccAvacamidaM namAmastadbrahmAparimitasukhajJAnamamRtam // yaha padya vAcaspatikI bhAmatI TIkAkA maMgala padya hai| isase spaSTa hai ki vidyAnandi vAcaspati mizra ke bAda hae / isI sandarbha meM tattvArthazlokavArtikake isa ullekhako bhI jA~canA-dekhanA cAhie."tadanena nyAyavArtikaTIkAkAraNyAkhyAnamanumAnasUtrasya trisUtrIkaraNena pratyAkhyAtaM pratipattavyamiti / " (tattvArthazlo0pa0 206) yahA~ nyAyavArtikaTIkAkArase vidyAnandiko vAcaspati mizrakA hI ullekha abhISTa hai| isa prakAra vidyAnandi vAcaspati mizrase to nizcita hI bAdameM hue siddha hote haiM /

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sampAdakIya satyazAsana-parIkSAkA prastuta saMskaraNa taiyAra karane meM puNyazloka paM0 mahendra kumArajI nyAyAcAryakI smRti pade-pade prerita aura prabuddha karatI rhii| unake jIte jI kabhI maiM darzanazAstrapara apanI lekhanI calAneke lie rAjI na huaa| 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 skaa| satyazAsana-parIkSAke sampAdanameM aneka vidvAnoM evaM mitroMkA sahayoga tathA zubhakAmanAe~ prApta rahI haiN| DaoN0 A. ne. upAdhye aura DaoN0 hIrAlAla jainakI nirantara preraNA na rahI hotI to kadAcit itanI jaldI sampAdana-kArya pUrA na ho paataa| paM0 dalasukhabhAI mAlavaNiyA tathA paM0 darabArIlAlajI koThiyA nyAyAcArya meM to maiM paM0 mahendrakumArajIke sAtha khoyA sneha, preraNA aura sAhAyya khojatA-pAtA rhaa| zrI dharmapAla zeTTI mUDabidrIne kannaDa lipikI donoM pratiyA~ upalabdha karAne meM tathA paM0 devakumAra jaina mUDabidrIne unake pAThAntara lenemeM sahAyatA kii| paM0 nemicandrajI zAstrIke prayatnase jaina siddhAnta bhavana, ArAkI 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 putra priya padmakumAra jainane pUrva snehavaza paNDitajIkI pratilipise satyazAsana-parIkSAkI pratilipi kara lene dI, priya bhAgacandra jaina ema. e., sAhityAcAryane apanA amUlya samaya dekara sahayoga hI nahIM kiyA, pratyuta zIghra kArya pUrA karane meM hAtha bhI bttaayaa| priya lAlacandra jainane pratilipi karane meM tathA anya jina mitroMne jAne-anajAne preraNA dI, una sabake prati kRtajJatA prakaTa karatA hai| paM0 hukamacandajI nyAyatIrtha tathA zraddheyA bahana kAzIdevIne mujhe isa yogya banAne meM sadAse saba kucha kiyA, unakA kina zabdoMmeM AbhAra mAneM / 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 prastAvanAmeM satyazAsana-parIkSAke truTita aMzoMpara bhI vidyAnandike anya granthoMke sAkSya meM prakAza DAleM 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 3

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A COMPENDIUM OF VIDYANANDA'S SATYASASANA-PARIKSA Dr. NATHNAL 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 inethod of Jaina philosophy adopted by Svami Samantabhadra in his Aptaminamsa culininated 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 tarkikali' (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 yasali Samantabhacirasya' (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 3 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 Tattvarthaslukivarttika 4 and the Satyasasanapariksa,5 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 developments and clarifies the Jaina positions in the light of these new issues. Siddhasena Divakara, Pujyapada Devanandi and Svami Samantabhadra* 1 Jainendra-Mahaurtti, I. 4. 15. 2 Ibid, I. 4. 20. 3 Arcata in his Hetubindutika, pp. 98-107, criticizes the contents of the Aptamimumsaverses 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 versc 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.

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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 Sarvirthasiddhi, 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 Siddhasena Divakara's definition of 'naya' contained in the following verses anekantatinakain vastu gocarah sarvasam vidam ; ekadesavisisto'rtho nayasya vinayo matah. nayanamekanisthana pravitteh srutavartmani ; sampurnarthavinisca yi syadvadasrutamucyate. 1 and Pujyapada Devanandi's characterization of it as "vastuny anekantatmany avirodhena hetvarpanat sadliyavigesasya yathatmyapra pana-pravana-prayogo nayah"2 are summed up by Samantabhadra, with his characteristic note of originality, in the verse which runs as follows sadharmanaiva sudhyasya sadharinyad avirodhatah; syadvada-pravibhaktartha-viscsa-vya njako nayahi.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 inference 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 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 1 Nyayavatara, verses 29-30. 2 Sarvarthasiddhi on TS, 1. 33. 3 AM, verse 106. 4 AM, 78. 5 Sanmati prakarana, III, 45. 6 Page 3

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VEDANTIC MONISM 13 maturity that characterized Buddhist philosophy of the age of Dharmakirti. Next to the 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 Akalauka. 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 summary 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 Monistic Vedanta is taken up first. This school inakes avidlyu (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 Brahman, 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 extrinsic, 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 philosopher 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 I Cf. parasparam vipratisiddhayor dvayorapi vidhivat pratisedhasyapy asambha vena anyatarasya niyamena vidher upapatteh kasyacit satyasyavasyam abhyupagantavyatvat.--SSP, p. 1.

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14 SATYASASANA-PARIKSA identity. Monisin is contradicted by the experience of plurality. The Vedantist appeals to dreum experience in support of his position that the unitary self-identical Brahman appears as the plurality of phenomen. It is argued that in dreain 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 admitted even by the Vedantist that dreain contents are produced by different memory-impressions. The Vedantist's appeal to illusory experience in which one single entity appears as inany 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 bis meal with his hand. There is no reason why the normal experience of plurality should be asserted as erroneous. The Vedantist may here assert that the normal 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 Brahman as different from plurality which is given to our normal experience. Such proof itseli, by the very fact that it proves Brahinan 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 indeterminate (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 immediately 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 sa pratyaksenadvaitasya viruddhatvat--SSP, p. 3. 2 tatranyad eva hi kriyavisesa-samvedanam svavasanottham, anyad eva ca karakavisesa-samvedanam pratyaksam, na punarekam eva, taddhetu-vasana bhedabhava-prasa mgat.--SSP, p. 3. 3 ... Visayanyathatvasadhakasyaiva badhakatvopapatteh, suktau rajatajnanasya suktikajnanavat.-SSP, p. 3. 4 apratiniyata desasya drastur ananyasyadarsanat.-SSP, p. 4. .

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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 ordinuy 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 Jaina 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-cuin-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 1 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 inference 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.

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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 knownness' 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.1 The relation is sui generis which may be called identity-in-difference for want of a better and more expressive name. 16 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 the Vindhya' are not logical propositions. 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 samanadhikaranyam asti.-SSP, p. 5. 2 'pratibhasa-svarupam pratibhasate' ityatrapi na pratibhasa-tatsvarupayor laksya-laksanabhutayoh sarvatha tadatmyam asti, pratibhasasya sadharanasadharanna-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.

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VEEANTIC MONISM 17 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 Brah:nan 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 ineaning of the proposition "All that exists is the Absolute' (sarvam vai khalvida p brahma) is not unqualified monism. In it the subject is 'all existents' which are revealed to us in knowledge and thus a known factor. The predicate 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 monism 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 dualisin 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 numerically different. 1 Cf. athagmas tatsadhako'styeva 'sarvam vai khalvidam brahma' ityadyagamasya parabrahma-sadhakasya sadbhavad iti cet, tadapi svavadhaya katyotth apanameva, advaita-tadagamayor dvaita-prasangat.-SSP. p. 5. 2 Cf. yadi punar agamopyadvayapurusa-svabhava eva, na tato vyatiriktah... tada brahmavat tadagamasyapyasiddhatvam syat.--SSP, p. 5. 3 sarvatha prasiddhasya vidhanayogat.-S$P, p. 5. 4 Cf. kvacid atmavyaktau prasiddhasyaikatmya-rupasya brahmatvasya sarvatm asvanatmabhimategu ca vidhanad dvaita-prapancaropavyavacchedepi tadagamad vyavacchedya-vyavacchedaka-sadbhavasiddheh katham advaita - siddhih.--S$P, p. 6.

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18 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 true conclusion can follow from false premises. 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 (svapara bhyupagama-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. Isvatahsiddham 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, prakrtanumane paksa-hetu-drstanta-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,

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VEDANTIC MONISM 19 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 dualisin being a whole concept, its negation will necessarily presuppose the reality of the negatum (sc. dualism) in some context or other, 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, 2 It is possible to conceive that the nescience, if it existed at all, 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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20 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 aiso 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 Braluman. And we have seen that nescience is not possible in the Absolute and the individual alike. Suresvara maintains that this is not the correct approach for determining the relation of nescience. Io 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 lypothesis. 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 annihila. ted when followed by correct knowledge of the reality. This would be impossible and also unaccountable if nescience were eternal verity. It must be adinitted 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

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VEDANTIC MONISM 21 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 cosmic 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 essence 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 section 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 find 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

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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 froin 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 true cognition is here called knowledge, and the false cognition error. The opposition only holds between them. 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 regauded 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

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VEDANTIC MONISM 23 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 if 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 instruments 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-cuin-difference. The merit of this theory lies in the 1 avidyaya avidyatva idam eva ca laksanam; managhatasahignutvam asadharanain isyate. --Sambandhavarttika, 181, quoted in SSP, p. 8.

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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? 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 categories 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 proposition 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. .

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VEDANTIC MONISM 25 Vedantist. In the first place, the postulation of nescience which the Vedantist hinself admits to be incapable of any proof strikes him as an unphilosophical position. It is extre: nely 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 Jaima 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 actuai 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 Vedantist 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 consileration 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 tipon 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 true knowledge, and this will amount to the assertion that there is no difference between error and truth.' 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 Vedantist 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 1 na ca pramapanam avidyavisayatram ayuktam, vidyavad avidyaya api kathancid vastutvat. tatha vidyatvaprasanga iti cet, na kincid anistam 'yatha yatravisamvadas tatha tatra pramanata' ityakalankadevairuktatvat. -SSP, p. 9.

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26 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 predicate does not belong to the subject and nothing more. It has already been explained that the contradiction cannot mean that error 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 cognition 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 deterininable by a valid cognition or an instrument of it, the faina 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

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VEDANTIC MONISM 27 the objective situation in all respects it is called truth. When, on the other hand, it fails to conforin to reality in any respect it is called false. So nescience as error is always determinable with reference to reality, and that again by means of an accredited organ of knowledge. As for the further contention of Suresvara 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 respeot of a person free from nescience is also not based upon truth. Freedom froin 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 cream. 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 incompatibility in the fact that a partially illumined person is subject to error and illumina 1 na cavidyayam eva sthitva 'asyeyam avidye'ti prakalpyate, sarvasya vidya vasthayam evavidyetaravibhaga-viniscayat, svapnadyavidyadasayaim tadabhavat.-SSP, p. 9.

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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 him to make such assertion, then he will be guilty of Labashed dogmatism. If, on the other hand, the Vedantist is sure of the truth of his assertion, this will inean that nescience is not altogether incapable of logical determination. At any rate the determination 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 systeins. 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 undifferenced transcendent consciousness called the Absolute because it was felt that plurality, even as appearance, cannot be deduced froin a siinple 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 unreality 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 emergence 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. kathamcid vijnatepi Vavidyeti nitaram ghatate, viditatmana eva tadbadhakatvavinisciteh katha mcid badhitaya buddher misatvasiddheli-SSP, p. 9.

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VEDANTIC MONISAI and destruction are unpredicable of a real. A real is real always and so must remain constant. Tlie 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 why 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 scepticism or universal negation. The Vedantist had the good sense and sanity not to acquiesce in this suicidal estimation. The Jaina would l'espectfully and earnestly ask the Vedantist to carry his deterinination of reality consistently to its natural conclusion. He accepts existence to be the ultimate truth solely on the testimony 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 declared as unreal appearance. The Valantist has contended that change involves lapse of being into non-being and this is a case of self-contradiction. Reality must not be self-contradictory. But as change is fraught with contradiction, it is to be unceremoniously throwi 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 experience, including .

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30 SATYASISANA-PARIKSI 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 unwarrantedl 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 dismissed 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 dreamless 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 prire logic. So far as the Upanisaclic 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 scriptures1 also have discussed these texts and have offered their own interpretation which is at variance with that of the monist. 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 Jaina. 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. Viseravas yakabhasya, 1596-1603.

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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 regardecl 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 scepticism 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 numerically different in each consciousness-stream.1 Vidyananda here records the theories of knowledge propounded by the Sautrantika Buddhists, Yaugas (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 (vedaka) are untenable. He proves the falsity of all instruments of cognition by the following argument : Whatever is of the form 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 knowledige being false, there is no proof of the reality of external objects. The subjectivist however does not deny the individual units of consciousness which lie aclmits as the source of appearance of our 1 Cf. 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 Aslasahasri, p. 241. 2 Vide S$P, p. 11: sautrantikaparikalpita-tajjanma-tadrupya-tadadhyavasayah... tatah kasyacid api grahya-grahaka-laksanasyayogat sarvam grahya-grahakakara. jnanam bhrantam eva.-SSP, p. 11. See also As'asahasri, p. 240. 3 yad grahya-grahakakaram tat sarvam bhrantam, yatha svapnendrajaladijna nam, tatha ca pratyaksadikam.--SSP, p. 11.

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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 thein, 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 cognizeci, e. g., pleasure and the like which are internal and immaterial.'2 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 nanasantamatvam anumanenaiva vyavasthapaniyam.-SSP, p. 12. 4 Cf. nfla-tajjnanayor abhedah sahopalambha-niyamat.-SSP, p. 13. 5 ...sada mauna-vratiko'ham ityabhilapavat sva-vacanavirodhasyaiva svikara nat.-Asfasahasri, p. 242.

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BUDDHIST IDEALISM 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' (sahopalambha-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 arguinent 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

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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 inust 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

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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 argument 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 com presence. 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 substratum.2 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 infinitum, 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 i na ca tesam parasparam upada nopadeya-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.

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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. 36 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 established 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. ist As regards the possibility of an omniscient soul, the Jaina asserts that the materialist cannot adduce any proof against such possibility. The materialaccepts 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-sarirendriyavisayebhyo 'tyanta-vailaksanyasya 'nyathanupapatteh.-SSP, p. 17. 2 pratisedha-gauna kalpana-guddhapada-neka sam mati-jinoktail; nirbadha-laksanarthair linga ir api bhavyate bhavah.-Quoted in SSP, p. 17. 3 tadaharja-stanehato rakso-drster bhavasmrteh; bhutanvayanat siddhah prakrtijnah sanatanah.-Quoted in SSP, p. 18.

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SAUTRANTIKA FLUXISM 37 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 5. The Sautrantika Fluxisin 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 (sadnsya ). 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 (duh kha)," 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. 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 1 kim ca sarvajnatvabhavah pratyaksena kvacit kadacit kasyacid vyavastha Pyate, sarvatra sarvada sarvasya va. tatradyapakse parasyestapadanam; dvitiyapakse sarvatra sarvada sarvasya sarvajnatvabhavam pratyaksatah samvidan svayam sarvajnah syat. tatha sati vyahatam etat sarvajnabhava vacanam carvakasya.-SSP. p. 19. 2 SSP, P 21. Also see Asiasati on AM 52, which appears to be the original source of the statement..

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SATYASASANA-PARIKSA to experience and logic. The objects that we perceive are massive, permanent, and composite. We never perceive the atomic, momentary and simple objects. 1 The Buddhist philosopher cannot dismiss 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 from 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 determinate cognition produced in the next moment, because the determinate cognition would require the production of another determinate cognition for its own determination, and so on ad infinitum. Moreover, it is impossible that an indeterminate perception should produce a determinate cognition in the next moment. An ass cannot produce a horse. If 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 determinate cognition directly without the intervention of the indeterminate perception. 2 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 indeterminate perception itself vitiated and contaminated and incapable of cognizing the true nature of the object. 38 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. 1 na hi pratyakse suksma-ksanika-sadharana-rupah paramanavah pratibhasante, eva ghatadinam pratibhasanat. -SSP, p. 21. 2 abhilapasunyad apyadhyaksad vyavasaya-kalpanayam svalaksanam kim nadhyavasayam janayet svayam abhilapasunyam api.-SSP. p. 22. sthula-sthira-sadharanakaratmanam The

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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 samavaya in the inherence is also not helpful, because samavaya 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.1 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 nuuch 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 bei 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 reseinblance. 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 Jaina 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.2 This similarity is called horizontal universal (tiryak-simanya) in sain philosopby. 8 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 perinanent and also one. This permanence and unity is called vertical universal. The Jaina philosopher does not find any difficulty in adinitting 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 asakyavivecanatvat, ......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-mundadisu gotvavat.-PKM, IV. 5 (p. 467). 4 parapara-vivartavyapi dravyam urdhvata, mydiva sthasadisu. wak khanda-mundadisu gordiva sthasadisu. 1V. 6 (p. 488).

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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 seems 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 inmediately 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-ksananam sarvatha niranvayatve arthakriya-virodhat.-SSP, p. 26.

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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 uniforin 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 effect 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

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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 continuum 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 Jaina 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 flux and influx of states. 42 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 prakrti evolves in a definite order and the evolutes are twenty-three in number. The evolution starts with the unbalancing of the equilib

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SAMKHYA EVOLUTIONISM rium of the three constituents of prakrti, viz, sattva (principle of buoyancy and illumination), rajas (energy) and tamas (inertia). The first evolute is mahat 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 prakrti 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 reinstatement 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. If manifestation is occasional, it must be admitted to be freshly produced. And consequently what 1s the harm 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. 43 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 Samkhya 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.

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44 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 prakrti. And in the foriner case, it would be illogical to regard them as evolved from the prakrti, 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 Jaina philosopher. The Samkhya cioctrine of unchanging purusa 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 fluxism. 7. The Vaisesika Categories and Theism The Vaisesika school postulates six categories, viz, cravya (substance ), guna ( quality ), karman ( activity ), sainanya ( 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:

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VAISESIKA CATEGORIES AND THEISM as somehow identical and different both. The postulation of the relation of samavaya 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 terms, and this would lead to infinite regress leaving the terms unrelated. Nor would the quality of conjunction (samyoga) 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 terms 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 terms. It cannot be accepted as self-related. The Vaisesika might argue: "Self-relatedness is the intrinsic nature of samavaya, even as hotness is of fire. There is no justification for comparing the nature of conjunction (samyoga) with that of samavaya Fire is hot and water is cold. It is a question of fact. One should not ask: Why fire is not cold and water is not hot ?" But the Jaina philosopher does not find any substance in the argument. Had the self-relatedness of samavaya been established by perception, the Vaisesika could appeal to the nature of things. But it is a question of logic which can be decided only by appeal to reason. The case of conjunction was cited only for the sake of argument against the postulation of sama vaya as an independent category and not as a proof against such postulation. In fact, Prasastapada proves sama vaya by inference.1 Vidyananda has adduced a number of cogent arguments against samava ya and the reader will find many interesting points in it. With the refutation of samavaya the quality of samyoga ( conjunction) is also refuted. The postulation of absolute difference is the besetting sin. Some sort of identity between the terms 1 Vide SSP, p. 36, SS 14. 45

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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 important point of difference between the Vaisesika and the faina is the question of personal God. In the Nyaya-Vai esika school, particularly in its later development, 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 them? 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-arguinent : "God is not the creator of body, etc., because he is devoid of bodily organisin. Whoever is devoid of bodily organism is not the creator, for instance, the emancipated self. God is devoid of bodily organism. And therefore He is not the creator." The Vaise. sika denies boclily organisin to God. Granted that God has bodily organisin. 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-eterna). 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 inust 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 karman, though unconscious, as capable of doing the function. Possession of both 'intelligence and bodily organism' 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 faina, and so it is on a par with God in this respect. Karman 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 karman of the Jaina does not satisfy these Conditions and therefore creation cannot be set down to it. But the Jaina submits 1 nityasyapi taccharirasya buddhimat-karanapurvakattve tenaiva karyatvadi hetunam vyabhicarat.-SSP, p. 39.

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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 karman as the sole and sufficient condition capable of producing the results of good and bad moral acts. 47 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 Mahes vara 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 Realism The Bhatta Mimamsaka admits eleven categories of reals, viz, earth, water, fire, air, space (dik), time, akasa, soul, mind, sound (sabda) and darkness which reside in the reals (tamas). Guna (quality), karman (activity), etc. 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), sadrsya (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), naimittika (to be performed on parti cular 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

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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 nisidaha 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 Mimamsaka concept of universal for refutation at great length. But as we have already elaborated the Jaina concept of universal, we do not propose to discuss them in the present context. Abbreviations AM=Aptamimamsa [ see Astasahasri ]. Aptamimamsa ( see Astasahasri ). Astasahasri, with Aptamimamsi and Astasati, Gandhi Natharangji faina 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=Sarmatitarka with English translation, Bombay, 1939. SSP-=Satyasasana-pariksa, the edition under review. Vibesavasyakabhasya, Yasovijaya faina Granthainala, No.35. 1 nyayarjita-dhanas tattvajnananistho'tithipriyah; sraddhakrt satyavadi ca grhasthopi vimucyate.-Quoted in SSP, P, 44. -

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prastAvanA 1. sampAdana paricaya 2. grantha paricaya grantha-nAma viSaya-vastu viSaya - vibhAga dvaitavAdI darzana dvaitavAdI darzana bhASA aura 3. granthasAra paramabrahmAdvaitazAsana-parIkSA zabdAdvaitazAsana-parIkSA vijJAnAdvaitazAsana-parIkSA viSaya-sUcI citrAdvaitazAsana-parIkSA cArvAkazAsana-parIkSA taarer -parIkSA sAMkhyazAsana-parIkSA vaizeSikazAsana-parIkSA naiyAyikazAsana-parIkSA mImAMsakazAsana-parIkSA 4. satyazAsana - parIkSAko anya granthoMse tulanA jaina grantha tatvArtha sUtra 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 maitrayupaniSad aura satyazAsana-parIkSA bRhadAraNyaka aura satyazAsana - parIkSA amRtabindu upaniSad aura satyazAsana parIkSA 1-34 1-3 3-6 3 4 4 4 5 5 6-16 6 8 9 9 11 13 14 15 15 16-28 16 17 18 19 20 20 21 22 22 23 23

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: 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 zRMgArazataka aura satyazAsana-parIkSA mImAMsAilokavArtika aura satyazAsana-parIkSA 5. granthakAra - paricaya pramANavArtika aura satyazAsana-parIkSA nyAyabindu aura satyazAsana-parIkSA hetubindukA aura satyazAsana-parIkSA pramANavArtikAlaMkAra aura satyazAsana-parIkSA saMgraha aura satyazAsana-parIkSA brahmasiddhi aura satyazAsana - parIkSA sambandhavArtika aura satyazAsana-parIkSA vidyAnanda aura unakA yuga satyazAsana-parIkSA vidyAnandikA samaya vidyAnandikI racanAe~ tatvArthazlokavAtika aSTasahasrI yA devAgamAlaGkAra yuktyanuzAsanAlaGkAra vidhAnandi mahodaya Apta- parIkSA pramANa-parIkSA patra- parIkSA satyazAsana parIkSA zrIpurapArzvanAtha stotra 6. vidyAnandike samagra adhyayanakI AvazyakatA mUlagrantha maMgalAcaraNa aura grantha- pratijJA puruSAdvaita Adi caudaha zAsana parabrahmAdvaitazAsana-parIkSA [ pUrvapakSa ] brahma eka tathA advitIya hai| eka hI brahma aneka jar3a-cetana meM bhinna-bhinna prakArase dikhAyI detA hai vivartavAda brahmase prapaJcakI utpatti 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 33 34 34 34 34 1-47 r 9 1-10 2 2 2 2

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viSaya-sUcI avidyA mAyAvAda avidyA nivRtti hI mokSa hai mokSaka 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 take binA advaitakI siddhi asambhava brahmAdvaitavAdameM puNya-pApa, svarga-mokSa AdikI vyavasthA asambhava pramANa aura pramayakA dvaita avidyAkI kalpanAmeM aneka doSa zabdAdvaitazAsana-parokSA puruSAdvaitakI taraha zabdAdvaita bhI ayukta vijJAnAtizAsana-parIkSA [pUrvapakSa ] bAhya arthaka abhAvakI siddhi sautrAntikasammata tajjanya, tAdapya, tadadhyavasAya yogasammata kAryanimittakAraNatva grAhya-grAhakajJAnako bhrAntatA saMvitti-dvArA samasta vedya-vedaka vyavahAra anubhava-dvArA vijJAnAdvatako siddhi [uttarapakSa] vijJAnAdvaita pratyakSa-viruddha hai bAhya artha bhrAnta nahIM hai yogasammata vijJAnako paribhASAmeM doSa svasaMvedana-dvArA vijJAnAdvaitakI siddhimeM doSa anumAnase vijJAnakA vedya-vedaka bhAva mAnane meM doSa vAsanAbheda mAnane meM doSa 11-14 .00000 q q q q q q q

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satyazAsana-parIkSA mmmm 15-19 dvicandra zrAdi hetu prasiddha aura viruddha haiM abhrAnta pratyakSase bAya arthakI siddhi vijJAnAdvaita iSTa-viruddha hai anumAna-dvArA bAhya arthakI siddhi sAdhana-dUSaNa prayogahetu-dvArA vijJAnAdvaita-khaNDana citrAdvaitazAsana-parIkSA citrAdvaitazAsanameM mI bAhya arthakA apahvaya vijJAnAdvatakI taraha citrAdvaita bhI pratyakSa tathA anumAna-viruddha cArvAka zAsana-parIkSA [pUrvapakSa] sarvajJakA prabhAva Agama aura anumAnakA abhAva bRhaspati pratipAdita cAra bhUta cAra bhUtoMke yogase caitanyakI utpatti maraNake uparAnta aura janmase pUrva AtmAkA abhAva paralokakA abhAva jIvanakA uddezya [uttarapakSa ] cArvAka mata pratyakSa-viruddha pratyakSase pRthvI Adike upAdAnopAdeyabhAvakI pratIti svasaMvedana pratyakSase jIvakI siddhi bhoktatva jovakA asAdhAraNa dharma hai acetana zarIra bhoktA nahIM AtmA anAdi-ananta tathA pRthivyAdise sarvathA vilakSaNa hai cArvAkazAsana iSTa-viruddha bhI hai pratiSedha-dvArA jIvasiddhi gauNa kalpanA-dvArA jIvasiddhi zuddha padakI apekSA jIva siddhi ziSTasammati tathA Agamokti-dvArA jIvasiddhi bhUta aura caitanya donoM bhinna pramANagrAhI haiM pratyabhijJAna aura pUrvAnubhavakI siddhi puNya-pApa aura paralokakI siddhi sarvajJasiddhi pratyakSa-dvArA sarvajJa niSedha asambhava anumAna-dvArA sarvajJa niSedha asambhava bAdhakake abhAvameM sarvajJakI siddhi bauddhazAsana-parIkSA [ pUrvapakSa ] rUpa Adi paJca skandha savikalpakajJAna nirvikalpakajJAna 20-29 .

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viSaya-sUcI 30-33 santAna arthAt cittasantati cittasantati hI zrAtmA santAnocchitti mokSa 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 bauddhasammata pratyakSa lakSaNa nahIM banegA nirvikalpaka pratyakSase paramANu pratyakSa nahIM paramANu pratyakSakA vistRta khaNDana sAMkhyazAsana-parIkSA [ pUrvapakSa ] saMsAra pradhAnamaya hai pradhAnakA svarUpa sattva, raja aura tamoguNa saMsArakI utpattikA krama prakRti, pradhAna, bahudhAnaka Adi nAma mahAn , ahaMkAra, paJcatanmAtrA, pA~ca jJAnendriyA~, pA~ca karmendriyA~ nirIzvara sAMkhyoMkI mAnyatA saMzvarasAMkhyoMkI mAnyatA puruSakA svarUpa prakRti aura puruSakA bheda-vijJAna mokSakA 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 mAnane meM doSa sAMkhya-sammata sRSTiprakriyAmeM doSa mahadAdiko pradhAnakA kArya mAnane meM doSa satkAryavAdakA khaNDana asatkAryavAda mAnane meM doSa mahadAdiko pradhAnakA pariNAma mAnane meM doSa pradhAna pariNAmoMkA upakAraka nahIM hai mahadAdiko pradhAnase bhinnAbhinna mAnane meM doSa rNNNN NNNNNN tImmmmmmmmmmmmmmm - C000 0 0 0 0 0 0 0 0 0 0ww WWW0000 0 0 0 0 0 Y Y n n n n n n n

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satyazAsana-parIkSA m ny m m m m m m m or m im pradhAna Adi caubIsa tattvoMkA khaNDana bhogya ke abhAvameM bhoktAkA abhAva sAMkhyazAsana iSTa-viruddha bhI hai puruSako kUTastha nitya mAnanemeM anumAna-virodha bhoga anitya haiM, kyoMki utpattimAn 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 bher3a para aura apara sAmAnya mokSaprAptiko prakriyA pUrvopArjita karmoko bhoganeka viSayameM do mata ikkIsa prakArake dukha [uttarapakSa ] vaizeSikazAsana pratyakSa-viruddha hai avayava-avayavI aAdika bhedakAntakA 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 sambandhoMka 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 aneka doSa azarIrI Izvara tanvAdikA kartA nahIM ho sakatA 000000GmmmmmmmcccccuWWMN m m n or

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000000 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 karane meM 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 tattvoMke jJAnase mokSa maktiyoga prAdi 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 mI pramANa nahIM naiyAyika-vaizeSika sammata saba dRSTeSTa-viruddha momAMsaka-bhATTaprAbhAkarazAsana-parokSA [pUrvapakSa ] mAhoMke anusAra pRthivyAdi gyAraha padArtha haiM guNa Adi svatantra padArtha nahIM prAbhAkaroM ke anusAra pRthivyAdi nava padArtha padArthoMke yAthAtmya jJAnase mokSa nitya, naimittika, kAmya aura niSiddha anuSTAna svarga aura apavargake sAdhana mumukSako pravajita 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 mAnane meM aneka doSa sAmAnya aura vyaktikA tAdAtmya mAnanemeM doSa sAmAnyakI siddhimeM diye gaye hetu doSapUrNa sattA sAmAnyakA vistArase khaNDana rrrrrrm cccccccccccc GSSSC CEC coc

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saMketa-sUcI amRtabi0 upa0 AptamI cArvAka. chAndo0 tattvasaM0 naiyA0 nyAyabi0 nyAyavini0 nyAyasU0 paramabrahma0 pra0 vA0 pramANavAtikAlaM. praza0 bhA0 brahmasU0 bauddha bhagavadgI0 mI0 zlo. maitrA0 yaza. utta0 yuktya nu. laghI0 vijJAna amRtabindu upaniSad AptamImAMsA cArvAkazAsana-parIkSA chAndogyopaniSad tattvasaMgraha naiyAyikazAsana-parIkSA nyAyabindra nyAyavinizcaya nyAyasUtra paramabrahmAdvaitazAsana-parIkSA pramANavAtika pramANavAtikAlaMkAra prazastapAdabhASya brahmasUtra bauddhazAsana-parIkSA bhagavadgItA mImAMsAzlokavAtika maitrAyaNyupaniSad yazastilaka uttarArdha yuktyanuzAsana laghIyastraya vijJAnAdvaitazAsana-parIkSA vaizeSika zAsana-parIkSA bahadAraNyaka zloka zRGgArazataka satyazAsana-parIkSA saMbandhavAtika sAMkhyakArikA sAMkhyazAsana-parIkSA siddhivinizcaya saundarananda mahAkAvya hetubinduTIkA vaize0 bRhadA0 zlo. zRGgAra satya0 . saMbandhaka sAMkhyakA0 sAMkhyaka siddhivi. saundara0 hetubi0 TI0

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prastAvanA [ 1 ] sampAdana paricaya [ 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 dazA meM hai / isakA prArambha isa prakAra hai "OM namaH siddhebhyaH / vidyAnandAdhipaH svAmI vidvaddevo jinezvaraH / yo lokaikahitastasmai namastAt svAsmalabdhaye // atha satya zAsana - parIkSA / " anta isa prakAra hai " hi nidezAsu vyaktiSu sAmAnyamekam, yathA sthUlAdiSu vaMzAdiriti pratIyate, yato yugapadabhinnadezasvAdhAravRttitve 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 rUpase 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 zAstroMmeM isakI saMkhyA 652 hai / isameM 20 // 41 // 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, kuchameM 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' pratiko 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~ haiM / kucha meM 6-6 paMktiyA~ bhI haiM / prati paMkti meM 50 se 52 taka akSara haiM / pratyeka patrameM donoM ora hAsiyA ( mArjina ) chor3A gayA hai / bIca meM DorI pironeke lie eka cheda bhI hai / grantha uttama dazA meM hai / isakI bhI lipi kannaDa hai| akSara sAdhAraNa sundara tathA suvAcya haiM / prathama patra thor3A-sA TUTa gayA hai, jisase do-tIna akSara bhI cale gaye haiM /

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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 haiM / antima 43vAM pRSTha nimna vAkyoMke sAtha samApta hotA hai "saMsargahAne: sakalArthahAnirdunivArAvazeSikANAmupanipatati / taduktaM svaamimiH.......|" 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 aprApta prati satyazAsana-parIkSAkI eka prati bambaIke ailaka pannAlAla sarasvatI bhavana meM 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 tIna 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 mala pAThake sAtha hI diyA gayA hai| uddhRta vAkyoMmeM yadi koI truTi 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 mala sthaloMko khojanekA prayatna kiyA gayA hai| adhikAMza jo mila gaye haiM unake mUla sthAnoMkA saMketa tattat granthoMke saMketoMke sAtha udghata 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 kisImeM bhI anyameM 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 bAMTa 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 bahuta hI alpa hai, vidyAnandike dUsare granthoM tathA nyAya zAstrake anya jaina-janetara granthoMse liye gaye hai| ye TippaNa yA to viSaya-sAmyake AdhArapara haiM yA zabda-sAmyake AdhArapara / 1. paM. darabArIlAlajI koThiyA-AptaparIkSA, prastAvanA, pR. 44 / -

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prastAvanA [Ga ] pAThAntara jaisA ki Upara pATha-zuddhi meM likhA jA cukA hai-sampAdanake lie upayogameM lAyI gayI tInoM pratiyoMmeM-se sarvAdhika upayukta pATha mUlameM rakhakara anya pAThoMko nIce pAThAntaroMmeM de diyA hai| pAThAntaroMke lie aMgrejIke aMkoMkA saMketa hai| [i] pariziSTaisa saMskaraNameM nimnalikhita pariziSTa jor3e gaye haiM1. mUla granthake padyoMkI anukramaNikA / 2. mUla granthameM uddhRta vAkyoMkI anukramaNikA / mUla granthagata dArzanika tathA pAribhASika zabda / 4. mUla tathA prastAvanAgata viziSTa zabda / [2] grantha-paricaya prastuta grantha madhyayugake mahAn jaina tArkika AcArya vidyAnandikI apUrva kRti hai| isa saMskaraNameM yaha sarvaprathama prakAzameM A rahI hai| nAma granthake prArambhameM granthakArane eka anuSTup padyameM maMgalAcaraNa kiyA hai tathA usa maMgala padyameM zleSase apane nAmakA bhI saMketa kara diyA hai / maMgala padya ke bAda granthakA nAma 'satyazAsana-parIkSA' diyA hai| 'satyazAsana-parIkSA' isa nAmameM tIna zabda hai-satya, zAsana aura priikssaa| ina tInoM zabdoMkI vyAkhyA vidyAnandine 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 isavastumeM banatA hai yA nahIM saMsArameM aneka dArzanika sampradAya pracalita haiM, unameM kauna satya ho sakatA hai, prastuta granthameM isI bAtakI parIkSA kI gayI hai / (61-2) isa taraha 'satyazAsana-parIkSA' yaha granthakA sArthaka nAma hai| dekhanA yaha hai ki vidyAnandine prastuta granthakA nAma 'satyazAsana-parIkSA' hI kyoM rakhA, 'darzana-samIkSA, '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-paramparAmeM vidyAnandike sAmane parIkSAnta nAmavAle aneka bauddha grantha the| dignAgakRta AlambanaparIkSA va trikAlaparIkSA; dharmakotikRta saMbandhaparIkSA; dharmottarakRta pramANaparIkSA Adi parIkSAnta nAmavAle bauddhagrantha prasiddha the| isake viparIta jainadarzanakA eka bhI grantha parIkSAnta nAmavAlA nahIM thaa| isalie vidyAnandike samakSa janasAhityakI paramparAmeM 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 prakaraNoMkI racanA kii| bAdake katipaya anya jainAcAryone bhI vidyAnandike anukaraNapara anya grantha bhI parIkSAnta nAmavAle likhe| udAharaNake lie navyanyAya yugake mahAna vidvAn upAdhyAya yazovijayakI adhyAtmaparIkSA tarkazailIkA mahattvapUrNa grantha hai| isa taraha prastuta grantha satyazAsana-parIkSAke nAmakaraNameM vidyAnandine anvarthatA, pUrvaparamparA tathA navInatAke pUrNa sAmaJjasyakA dhyAna rakhA hai| isI prasaMgameM vidyAnandine saMketase 'Aptavat' padake dvArA apane dUsare grantha AptaparIkSAkI bhI sUcanA

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ma satyazAsana-parIkSA dI hai| jisa taraha Aptake viSayameM 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 isake anantara vidyAnandine satyazAsana-parIkSAke pratipAdya viSayakA spaSTa nirdeza karate hae likhA * hai ki 'vartamAnameM 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 kasauTIpara bhI ve satya nahIM utarate / isalie prastuta granthameM sabhI zAsanoMko pramANakI kasauTIpara kasakara yaha dekhA jAyegA ki kauna-sA zAsana satya ho sakatA hai / (62) isI prasaMgameM 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-abhAvake niSedhameM bhI vidhi hai| kyoMki jisase jisakA niSedha kiyA jA rahA hai una donoMmeM-se kisI ekakA satya honA nitAnta Avazyaka hai| ekakI vidhike vinA dUsarekA niSedha nahIM bana sktaa| isalie yaha kahanA yuktiyukta nahIM ki pArasparika virodha dekhe jAneke kAraNa koI bhI darzana satya nahIM hai pratyuta jo zAsana pramANakI kasauTIpara sahI utare vaha avazyameva satya hai / (62) itanA kahane ke bAda vidyAnandine prArambhameM 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-parIkSAmeM puruSAdvaita Adi caudaha zAsanoMkI parIkSA karanekI pratijJA kI gayI hai| pratyeka zAsanake pUrvapakSameM usake mUla-granthoMse uddharaNa dekara sarvaprathama usa zAsanake mantavyoMkA varNana kiyA gayA hai, isake bAda uttarapakSameM unakI samAlocanA tathA anekAnta zAsanako nirduSTa siddha kiyA gayA hai, jisake lie vidyAnandine apane toMke atirikta pUrvAcAryoMke vAkyoMko bhI pramANa rUpameM uddhRta kiyA hai| pratyeka zAsanake antameM vidyAnandikI svanirmita do yA tIna kArikAe~ haiN| viSaya vibhAga satyazAsana-parIkSAmeM jina zAsanoMkI samIkSA kI gayI hai unakA vargIkaraNa nimnaprakAra hai1. puruSAdvaita 8. nirIzvara sAMkhya 2. zabdAdvaita 9. naiyAyika 3. vijJAnAdvaita 10. vaizeSika 4. citrAdvaita 11. bhATTa 5. cArvAka 12. prAbhAkara 6. bauddha 13. tattvopaplava 7. sezvara sAMkhya 14. anekAnta ina caudaha zAsanoMko vidyAnandine do zreNiyoM meM vibhakta kiyA hai -1. advaitavAdI yA abhedavAdI, 2. dvaitavAdI yA bhedavAdI advaitavAdI-advaitavAdI zAsanoMse prayojana una dArzanika saMpradAyoMse hai jo kevala kisI eka tattvako mAnate haiN| cAhe ve paramabrahmAdvaitako mAnanevAle vedAntI hoM yA vijJAnAdvaitako mAnanevAle bauddha / isa

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prastAvanA taraha prArambhake cAra darzana advaitavAdI yA abhedavAdI haiM / dvaitavAdI - dvaitavAdI yA bhedavAdI zAsanoMse prayojana una dArzanika saMpradAyoMse hai jo kisIna-kisI rUpa meM eka se adhika tattvako svIkAra karate haiM / 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 ekase adhika tattva svIkAra kiye gaye haiM / isalie ina sabako gaNanA bhedavAdI darzanoMmeM kI gayI hai / isa taraha upayukta zAsanoM meM prArambhake cAra zAsanoMko 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; vAstavameM 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 5 satyazAsana-parIkSAkI bhASA sarala, subodha evaM sarasa saMskRta hai / uddhRta vAkya tathA vidyAnandikI svanirmita kArikAoM ( jo ki pratyeka zAsana ke antameM pAyI jAtI haiM ) ke atirikta saMpUrNa grantha sundara gadya meM racA gayA / nyAyakI zuSka zailImeM bhI saMskRtakA mAdhurya surakSita rakhA jA sakatA hai, isakA satyazAsana - parIkSA advitIya pramANa hai / aSTasahasro tathA tattvArthazlokavArtikakI durUha bhASA likhanevAlA vyakti itanA sarala zabda -vinyAsa bhI kara sakatA hai, yaha vidyAnandi-jaise saMskRta bhASAke mahAn paNDitake lie hI saMbhava thA / choTe-choTe vAkyoMmeM kaThinase kaThina prameyako upasthita karake vidyAnandine saMskRta aura nyAya ke gUr3ha tattvoMko samajhAnekA prayatna kiyA hai / satyazAsana - parIkSAko bhASA kahIM-kahIM sAhityakI taraha AlaMkArika bhI ho gayI hai / jaise-- "evaM hi sarvabhAvAnAM kSaNabhaGgasaMgamamevAGgazRGgAramaGgIkurvANAstAthAgatAH saMgirante / " ( bauddha 061 ) "prAk paramANavaH pratibhAsanta iti pareSAM pratijJA poplUyate / " ( bauddha 0 6 18 ) ina udAharaNoMmeM zabdAnuprAsako chaTA darzanIya hai / bhASA ke jAla meM lapeTakara vidyAnandi sAhityika upahAsa kiye binA bhI nahIM rahate una sabhI meM grantha itanA hI yaha bhI saMbhava hai ki yaha "na caite''''pratyakSabuddhau bhinnAH pratIyante pratyakSatAJca svokartumicchantIti te'mo amUlyadAnakrayiNaH / " ( vaize 0 6 11 ) isa paMkti dvArA kisa kuzalatAse pUrvapakSIko muphtakhora kaha diyA gayA hai, yaha dekhane yogya hai / aura bhI-- "tathA ca heyopAdeyopAyarahitamaya mahnIkaH kevalaM vikrozatItyupekSArha eva / " ( bauddha0 650 ) ina zabdoMke dvArA vidyAnandine dharmakIrtike nimna zabdoMko sadhanyavAda lauTA diyA hai"etenaiva yadokA 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 pUrvapakSa kI 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, pUrvapakSako sthApanA isa prakAra kI hai--

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satyazAsana-parIkSA "dezakAlAkAravyavacchinna nirvyabhicAra-sakalAvasthAvyApi pratibhAsamAtramakhaNDajJAnAnandAmRtamayaM paramabrahmaikamevAsti na tu dvitIyam, 'ekamevAdvitIyaM brahma' ityAdyAmnAyAt / " ( parama0 65) "kathamekameva parabrahmAsti, parasaraM 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 // " ( vahI0 66 ) isake Age aura bhI vistArake sAtha brahmAdvaitakA vivecana hai| ise par3hakara yaha lagatA hai ki vedAntakA hI koI grantha paDhA jA rahA ho| yahI prakriyA pratyeka zAsanameM apanAyI gayI hai| pUrvapakSake bAda uttarapakSameM usa zAsanako vibhinna tarkoM tathA pUrva jainAcAryoke zAstroMse pramANa dekara daSTa aura iSTa viruddha siddha kiyA gayA hai| yathA "tadetat"""""""pratyakSaviruddham""""""tatheSTa viruddhaJca yahI zailI pUre granthameM 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 dRSTa (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 bhUtoM ( jar3a-cetana ) meM jalameM candramAko taraha bhinna-bhinna prakArase dikhAyI detA hai| 7. pRthvI Adi brahmake vivarta haiM, bhinna tattva nhiiN| isa carAcara saMsAra ( prapaJca ) kI utpatti iso brahmase hotI hai| 68. anAdikAlIna avidyAke saMsargake kAraNa parabrahmase prapaJca ( saMsAra ) kI utpatti hotI hai| 6. 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| 6 11. 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| 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 .

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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 sktaa| 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| 15. bhedAvabhAsI pratyakSako indrajAla Adi pratyakSakI taraha bhrAnta nahIM kahA jA sakatA, kyoMki indrajAla to atyanta bhrAnta hai, isa bAtako bacce bhI jAnate haiN| isake viparIta 'kumbhakAra daNDa Adise ghar3A 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 zaktikAmeM rajata bhrAntike lie zaktikAkA bheda mAnanA Avazyaka hai| 17, 18. 'AMkha kholate hI nivikalpaka 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 sakatA / 6 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 brahmAdvaitakI 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| 623. Agamako brahmakA svabhAva mAnanepara brahmakI taraha Agama bhI asiddha ho jaayegaa| 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| 6 25. 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| svata: siddhi mAnanA to manamAnI hai| isa taraha tattvopaplava aura nairAtmya bhI siddha ho sakatA hai| isa taraha paramabrahmako siddha karanevAlA koI bhI pramANa nahIM / 628. 'pratyakSa Adi mithyA haiM, kyoMki bhedapratibhAsI hai, jaise svapna pratyakSa aadi|' isa anumAnameM pakSa, hetu aura dRSTAntake bheda-pratibhAsako amithyA mAnanepara usI hetu bheda-pratibhAsake sAtha vyabhicArI ho

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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 karane meM anavasthA aayegii| 29. pratyakSameM pratIta honevAle kriyA-kAraka bheda bhrAnta haiM, isalie ve brahma ke bAdhaka nahIM bana sakate; aisA mAnanepara bAdhya aura bAdhakako dvaita mAnanA pdd'egaa| 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 cakI hai| dvaitake binA advaitakI siddhi usI taraha sambhava nahIM hai jisa taraha hetuke binA sAdhyakI siddhi; kyoMki pratiSedhyake binA pratiSedha nahIM hotaa| 32. isake atirikta brahmavAdameM tattvopaplavakI taraha puNya-pApa, sukha-duHkha, ihaloka-paraloka, vidyA. avidyA tathA bandha-mokSakI vyavasthA nahIM bnegii| 33. isa taraha brahmavAdiyoMkA sArA kathana vandhyAputrake svarUpa-varNanakI taraha vyartha hI hai, kyoMki kisI bhI pramANase brahmAdvaita siddha nahIM hotaa| yadi kisI pramANase mAneM to pramANa aura prameyake dvaitakA prasaMga aayegaa| bhrAnta pramANase advaitako siddhi mAnanepara svapna meM dekhe gaye dhaeNse vAstavika agnikI upalabdhikA bhI prasaMga aayegaa| 34. eka bAta yaha bhI hai ki yadi eka hI paramabrahma hai to vahI 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 avidyAke kAraNa aisA hotA hai| kyoMki avidyAko yadi sat mAnA jAyegA to brahma aura avidyAkA dvaita ho jAyegA; yadi asata mAneM to vaha mithyA pratItikA kAraNa nahIM bana sakatI aura yadi sata-asatase bhinna anirvacanIya mAneM to yaha upadeza nahIM bana sakatA ki--'avidyA saMsAra dazAmeM hai. kyoMki saMsAra avidyAkA vilAsa hai: makti dazAmeM nahIM; kyoMki makti avidyA nivatti rUpa hai| yaha kahanA ki avidyA anirvacanIya hai, usI taraha hai jisa taraha yaha kahanA ki 'maiMne jIvana-bhara ke lie mona dhAraNa kiyA hai, mere pitA brahmacArI haiM. merI mA~ vandhyA haiM' ityAdi / 35-41 ina sAta vAkya khaNDoMmeM avidyAkA vistArake sAtha khaNDana kiyA gayA hai / [zabdAdvaitazAsana-parIkSA ] 6 42. paramabrahmAdvaitake uparyukta vivecanase zabdAdvaitakA 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 gyaa| [ vijJAnAdvaitazAsana-parIkSA] [pUrvapakSa ] 1-5 samparNa grAhya-grAhakAkAra jJAna bhrAnta haiN| 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 svapna pratyakSako bhI vAstavika mAnanA hogaa| isa taraha bAhya artha asambhava hai| svasaMvitti (vijJAna) hI khaNDaza: pratibhAsita hotI haI 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 abhAvameM vijJAnAdvaita hI siddha hotA hai|

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prastAvanA [uttarapakSa ] 6. 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 puruSAdvaitako bhI siddhi ho jaayegii| vAstavameM to pUrvokta prakArake vijJAnoMkA anubhava hI nahIM hotaa| 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 svarUpavyatiriktAlimbanamaH grAhya grAhakAkAratvAta; santAnAntarAdyanumAnavat / " yaha kahanA ucita nahIM ki isa anumAnameM bAdhita viplavajJAnase vyabhicAradoSa AyegA; kyoMki aisA kahanepara santAna Adi sAdhanake bhI vahI doSa aayegaa| 69. yadi satyAbhimatajJAnase vAsanAbheda mAnA jAye to bAhya arthaka 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 dvicandrajJAna / / yaha anumAna pratyakSakA bAdhaka nahIM bana sakatA kyoMki isameM kiyA gayA hetu viruddha hai| asiddha bhI hai| 11. "sarve pratyayAH nirAlambanAH, pratyayatvAt, svapnapratyayavat / " yaha anumAna bhI bAhya pratyakSakA bAdhaka nahIM; kyoMki sAdhya aura sAdhana donoM vijJAnamAtra honese hetu nahIM bana sktaa| 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] 16. uparyukta vijJAnAdvaitake nirAsase citrAdvatakA bhI nirAsa ho jAtA hai; kyoMki citrAdvaitavAdiyoMke yahA~ 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 ?

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10 satyazAsana - parIkSA isalie koI bhI sarvajJa nahIM ho sakatA / 2. Agama aura tarka bhI pramANa nahIM; kyoMki unameM bhI paraspara virodha dekhA jAtA hai; ataeva dharmAnuSThAna bhI siddha nahIM hote / kahA bhI hai " tarko'pratiSThaH zrutayo vibhinnAH nAso muniryasya vacaH pramANam / dharmasya tattvaM nihitaM guhAyAM mahAjano yena gataH saH panthAH // " -- vicAra karanepara tarka TikatA nahIM, zrutiyA~ ( Agama ) vibhinna prakArakI haiM, aisA koI muni nahIM jisake vacanoMko pramANa mAnA jA sake / dharmakA tatva gUr3ha hai, isalie mahApuruSa jisa mArgase caleM vahI mArga zreSTha hai | vAyu inhIM cAra tattvoMkA varNana kiyA hai / jisa prakAra gur3a Adi dravyoMke saMyoga se saMyogase madhura svara utpanna ho jAtA ityAdi nAmoMse pukArA jAtA hai / garbhake pUrva SS 3. bRhaspatine pratyakSa prasiddha pRthvI, jala, teja aura zarIra rUpameM pariNata hue inhIM tattvoMmeM caitanya utpanna ho jAtA hai, mada zakti athavA tA~ta ( snAyu ), tUMbI, daNDa aura agUMThe Adike hai| yaha caitanya garbhase lekara maraNa paryanta 'jIva' 'AtmA' tathA maraNake uparAnta isakA abhAva hai / 4. isa taraha aisA jIva nahIM jisakA paraloka ho; ataeva paralokIke abhAva meM paralokakA abhAva svataH siddha ho jAtA hai / mUrkha loga vyartha hI Thage jAkara paralokake sukhAnubhava ke lie zarIra aura dhanakA apavyaya karate haiM / mRtyu avazyambhAvI hai; bhasma huA zarIra phirase vApasa nahIM AnevAlA; isalie jabataka jindagI hai, sukha se jInA caahie| agnihotra, tIna veda, tridaNDa dhAraNa karanA Adi kArya buddhi ora pauruSahIna logoM kI AjIvikA hai / [ uttarapakSa ] 5- 6. pratyakSa se pRthvI AdikA paraspara upAdAna - upAdeya bhAva dekhA jAtA hai / candrakAnta aura sUryakAnta maNiyoMse candramA aura sUryake prakAzameM kramaza: jala aura agni nikalanA, agnirUpa dIpaka se pRthvIrUpa kajjala tathA jala ( svAti nakSatra ke ) vizeSase motI bananA, paMkhe se havA honA, ityAdi udAharaNa pratyakSase pRthvI Adi tattvoM kA upAdAna upAdeya bhAva vyakta karate haiM / 9 7-8 'jIva nahIM hai' yaha kathana bhI pratyakSaviruddha | 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 pratyakSa se siddha na ho / hAthameM pahane hue kaMkanako dekhane ke lie darpaNa nahIM liyA jAtA / 8 9-10. 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 zarIra meM mRtaka bhI bhoktRtvakA prasaMga AyegA / isa taraha svasaMvedana pratyakSa tathA bhoktRtvake AdhArapara jIvakI svatantra sattA siddha hotI hai / 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 vastuke astitvako siddha karatA hai / udAharaNake lie yaha kathana ki 'yahA~ 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 sIMga sarvathA nahIM hote, isIlie unakA niSedha kiyA jAtA hai;' kyoMki gAya Adike sirapara vidyamAna sIMgoMkA hI gadheke sirapara niSedha kiyA jAtA hai, na ki sarvathA abhAvarUpa sIMgoMkA /

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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 jIva 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 mAneM 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 AdikI 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| pratyakSa-dvArA kisI nizcita sthAna aura samayameM sarvajJakA niSedha kiyA jA sakatA hai sarvatra aura trikAla meM nhiiN| kisI sthAna aura samaya vizeSameM sarvajJakA abhAva mAnane meM cArvAkoMke atirikta anya logoMko bhI vivAda nahIM; kyoMki 'isa samaya yahA~ koI sarvajJa nahIM hai' yaha kathana anyatra anya samayameM sarvajJakI 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 padArthoM ko 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 ho nahIM; ataeva anumAnase abhAva siddha karanekA prazna hI nahIM utthtaa| isataraha sarvajJake sadbhAvameM koI bAdhaka na honese vaha nivivAda siddha ho jAtA hai| isa prakAra saMkSepameM cArvAkasiddhAntoMkA khaNDana karake kahA gayA hai ki ukta prakAra cArvAkazAsana dRSTa aura iSTa viruddha honeke kAraNa baddhimAnoMke dvArA AdaraNIya nahIM ho sakatA tathA isake dvArA syAdvAdakA virodha bhI nahIM ho sakatA / [ bauddhazAsana-parIkSA ] [ pUrvapakSa ] 1. rUpa, vedanA, vijJAna, saMjJA aura saMskAra ye pA~ca hI tattva haiN| rUpa, rasa, gandha aura sparzake paraspara asaMbaddha aura sajAtIya tathA vijAtIya paramANuoMse bhinna paramANu rUpa-skandha haiN| sukha-duHkha Adi vedanA-skandha haiN| savikalpaka-nivikalpaka jJAna vijJAna skandha hai| 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 haiN|

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satyazAsana-parIkSA 62-3. 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 haiN| vAstava meM ve bhinna hI haiN| avidyA aura tRSNAke samApta ho jAnepara santAnakI pUrNa ucchitti honA mokSa hai| kASAya cIvara dhAraNa karanA, sira mur3AnA, brahmacarya pAlana karanA Adi mokSake upAya haiN| 64. mumukSuko duHkha, samudaya, nirodha aura mArga ye cAra Aryasatya avazya jAnanA caahie| duHkha cAra prakArake haiM-sahaja, zArIrika, mAnasika aura Agantuka / kSudhA, tRSNA, kAma, bhaya Adi sahaja duHkha haiM; vAta, pitta aura kaphakI 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 haiN| duHkhako utpanna karanevAle karmabandhake kAraNa avidyA aura tRSNA duHkhasamudaya hai| vastuko yAthAtmya pratipatti na honA avidyA hai, tathA iSTa indriya viSayoMko prApta karanekI tathA aniSTa indriya viSayoMko dUra karanekI icchA tRSNA hai| avidyA aura tRSNAkA nAza ho jAnese nirAsrava cittakSaNa athavA santAnocchitti rUpa mokSa duHkhanirodha hai| 6 5. mokSake kAraNa mArgaNA haiM / 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 haiN| vAyudhAraNA antAyAma 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 haiN| yahI yogipratyakSa hai| yogI Ayuparyanta upAsakoMko dharmakA upadeza dekara anta meM nirvANako prApta kara letA hai| ___ Ayuke samApta ho jAnepara dIpakake bujha jAneke 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 jIva na to pRthvIko jAtA hai, na AkAzako, na kisI dizAko aura na vidizAko pratyuta mohake nAza ho jAnese zAnta ho jAtA hai| [ uttarapakSa ] 66. 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 ho bhramase sthUla, sthira AdikA jJAna hotA hai; kyoMki aisA mAnane para pratyakSakA pratyakSa kalpanApoDhamabhrAntam' yaha lakSaNa nahIM bnegaa| 68. paramANuoMmeM bhI yaha lakSaNa nahIM bntaa| -

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prastAvanA 13 9. nirvikalpaka pratyakSase paramANuoMkA pratyakSa nahIM ho sakatA; kyoMki avisaMvAdarahita hone ke kAraNa nirvikalpaka pratyakSa anizcayAtmaka hai; ataeva apramANa hai / $ 10 - 50. ina vAkyakhaNDoM meM vistAra ke 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 | $ 2. 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 dveSa ke kAraNa ajJAnarUpa hI pariNAma hote haiM / ina tInoM guNoMkI sAmyAvasthA prakRti hai / pradhAna va bahudhAnaka isake nAmAntara haiM / 6 3. prakRti hI saMsArako utpanna karanevAlI hai / prakRtise mahAn mahAnase ahaMkAra, ahaMkArase paMcatanmAtrA, pA~ca jJAnendriyAM, pA~ca karmendriyA~ aura mana ye SoDazagaNa tathA paMcatanmAtrAoMse paMcabhUtoM kI utpatti hotI hai / 4. ye caubIsa tattva haiM / paccIsavA~ jIva tathA chabbIsavA~ mukta hai| yaha nirIzvara sAMkhyoMkI mAnyatA hai / sezvara sAMkhyoMke anusAra chabbIsavAM mahezvara hai tathA sattAIsavA~ mukta hai / $ 5 prakRti aura puruSake bheda vijJAnase mokSa hotA hai| paMcavizati tattvoMkA parijJAna mokSakA kAraNa hai / [ uttarapakSa ] 6-7 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 vartate / kintu pratyakSa se aisA jJAta nahIM hotA / S 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 hotA / $ 11. isI taraha tirobhAva mAnanA bhI ucita nahIM; kyoMki vaha bhI AvirbhAvakI taraha siddha nahIM hotA / isa prakAra AvirbhAva aura tirobhAva ke asiddha honese pradhAna bhI asiddha ho jAtA hai| usake abhAva meM mahat Adi kucha bhI nahIM banegA / $ 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 sakatI / 13. pariNAma mAnanepara prazna hogA ki pariNAma prakRtise bhinna haiM yA abhinna ? abhinna mAnanepara kramase vRtti nahIM hogI aura bhinna mAnanepara prakRti ke sAtha unakA sambandha nahIM mAnA jA sakatA / $ 14. prakRtiko pariNAmoMkA upakArI mAnanA bhI Thoka nahIM; kyoMki aneka doSa Ate haiM / $ 15. yadi yaha mAneM ki pariNAma prakRtise na bhinna haiM na abhinna, prakRti hI mahadAdi rUpa meM pariNata hotI haiM; to yaha mAnanA bhI ThIka nahIM; kyoMki isase svayaM sAMkhyasammata nityaikAntakA virodha hotA hai / $ 16. isa taraha aneka bAdhakoMke honese prakRti ( pradhAna ) siddha nahIM hotI / bhogya prakRti ke abhAva meM bhI siddha nahIM hotA / isa prakAra sAMkhyAbhimata sabhI tattva zUnya ho jAte haiM / puruSa 17-18. sAMkhyamata iSTa viruddha bhI hai-kathaMcit nityatva sAdhaka anumAnase kUTastha nitya puruSakA virodha AtA hai| anumAna isa prakAra : bhoktA

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satyazAsana-parIkSA "vivAdApannaH puruSaH syAdanityaH, anityabhogAbhisambandhatvAt; yaditthaM taditthaM dRSTam, yathA bhogasvarUpam / " 19. dRSTa tathA 'iSTa viruddha honese sAMkhyAgama bhI pramANa nahIM hai; isalie unakA dharmAnuSThAna bhI nahIM banatA / isa prakAra daSTeSTa viruddha honese sAMkhyamata samyaka 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 padArthoM ke sAdharmya aura vaidhayaMkA tattvajJAna mokSakA kAraNa hai| zaiva, pAzupata Adi dIkSAgrahaNa, jaTAdhAraNa, trikAla bhasmoddhUlana Adi tapa aura anuSThAna bhI mokSake hetu haiM / 62-4. dravya nava hai-pRthvI, jala, teja, vAyu, AkAza, kAla, dika, AtmA aura mana / rUpa, rasa, gandha, sparza, saMkhyA, parimANa, pRthaktva, saMyoga, vibhAga, paratva, aparatva, buddhi, sukha, duHkha, icchA Adi caubIsa guNa haiN| 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-vaidhayaMkA tattvajJAna mokSakA kAraNa hai| 5-7. tattvajJAnase mithyAjJAna dUra ho jAtA hai; mithyAjJAnake dUra honese tajjanya rAga-dveSa, rAga-dveSakI nivRttise tajjanya kAya-vAGa-manovyApArarUpa pravRtti tathA usake dUra honese karma-bandha-nivRtti ho jAtI hai / pUrvopAjita karmokA nAza bhoganese hI hotA hai anyathA nhiiN| ina karmoko bhoganeke viSayameM do mata hai-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 "nezvarastanvAdInAM kartA, azarIratvAt , ya evaM sa evam, yathAtmA, tathA cAyam, tasmAttathaiva / " 6 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 nahIM; kyoMki IzvarameM buddhi, icchA aura prayatna bhI asaMbhava haiN| muktAtmAmeM jisa taraha inakA abhAva hai vaise hI IzvarameM bhii| isake atirikta ghaTa-paTa Adi buddhi mannimittaka haiM na ki pathvI, parvata Adi / 30. itanA hone ke 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 .

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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 mAne to phira Izvarako mAnanekI jarUrata nahIM, karma hI zarIrAdike bhI kAraNa ho jAyeMge / 32. yaha kahanA ucita nahIM ki acetana karmose tanukaraNAdikI utpatti kaise hogI; kyoMki jisa prakAra madirA, madana, kodrava Adise unmAdu Adi kArya utpanna ho jAte haiM; usI prakAra karmose zarIrAdi bhii| $ 33-34. vaizeSikoMke dvArA Izvara kartRtva siddhi ke lie diyA gayA buddhimannimittatva hetu bhI Thoka nahIM; kyoMki yaha eka buddhimat kAraNako siddha karatA hai yA anekako ? prathamapakSa meM hetu anaikAntika hai tathA dvitoya pakSameM siddhasAdhana doSa AtA hai| $ 35. buddhimannimittatvako jagatkartRtva siddha karaneke lie hetu mAnanepara aura bhI aneka doSa Ate hai / isalie ThIka ho kahA hai ki vaizeSikazAsana iSTaviruddha bhI hai| [ naiyAyikazAsana-parIkSA] [ pUrvapakSa ] 1. pramANa, prameya, saMzaya, prayojana Adike tattvajJAnase mokSa hotA hai| 62. bhaktiyoga, kriyAyoga tathA jJAnayogase sAlokya, sArUpya, sAmIpya tathA sAyujya mukti hotI hai| $ 3-5. mahezvarameM svAmI-sevaka bhAva rUpase taccitta hokara jIvanabhara usakI 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 sAyajya makti hotI hai| [uttarapakSa ] 66. vaizeSikazAsanameM jisa prakAra pratyakSa aura anumAna virodha Upara pradarzita kiyA gayA hai uso taraha ukta donoM hI prakArakA virodha isa zAsanameM bhI AtA hai, ataH punaH yahA~ nahIM duharAyA gyaa| 7. hAM, itanA yahA~ 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 unakI vyavasthA nahIM bana skegii| isake atirikta viparyaya tathA anadhyavasAyakI SoDaza padArthose pRthaka pratIti honeke kAraNa naiyAyikoMkI SoDazapadArtha-vyavasthA nahIM bntii| 68. isa prakAra naiyAyika aura vaizeSika siddhAnta dRSTeSTa viruddha honese unakA pratipAdaka Agama bhI pramANa nahIM bntaa| isalie unakA laukika tathA vaidika sabhI kathana mithyA hai| [ mImAMsaka yA mAdRprAbhAkarazAsana-parIkSA] [ pUrvapakSa ] 1. mImAMsakoMke mukhyatayA do saMpradAya haiM-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 padArthoke svabhAva honese padArthAntara nahIM haiN| isa taraha padArthoM ke yathArtha jJAnase karmoMkA nAza hotA hai|

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satyazAsana-parIkSA 6 2. prAbhAkaroMkI mAnyatA isa prakAra hai dravya, guNa, kriyA, jAti, saMkhyA, sAdRzya, zakti, samavAya aura krama ye nava hI padArtha haiN| inameM pathvI 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; sAmarthya ko zakti kahate haiM, guNa aura gaNo AdikA sambandha samavAya hai; ekake bAda dUsarA, yaha krama hai; ye nava hI padArtha hai| 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| 64. mumukSuko pravrajyA lenI hI cAhie, aisA niyama nahIM hai / nyAyapUrvaka dhana kamAnevAlA, tattvajJAnaniSTha, atithipriya, zrAddha karanevAlA, satyavAdI gRhastha bhI mukta ho jAtA hai| $ 5. bhATToMke anusAra mokSArthIko kAmya aura niSiddha anuSThAna nahIM karanA caahie| prAbhAkaroMke anusAra karanA caahie| [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 hotii| 7-8. isake bAda bhI yadi haThAgrahase vaisA hI mAnA jAye to kaheMge ki eka vyaktimeM sarvAtmanA vartamAna sAmAnyakI anyatra vRtti nahIM ho sakatI; kyoMki anyatra vRttimeM taddezagamana Adi jitane bhI vikalpa ho sakate haiM ve sabhI doSayukta haiM / isa taraha anya vyaktimeM sAmAnyake abhAvakA prasaMga aayegaa| kahA bhI hai "na yAti na ca tatrAsIdasti pazcAnna cAMzavat / jahAti pUrvamAdhAramaho vyasanasantatiH // " 69. mImAMsakoMkA kahanA hai ki yaha doSa bhedavAdiyoMke yahAM hI A sakate haiM; mImAMsakoMne to sAmAnya aura vyaktikA tAdAtmya mAnA hai, isalie ukta doSa nhiiN| yaha kathana ThIka nahIM hai| kyoMki vyaktikI taraha sAmAnyake bhI sAdhAraNa aura asAdhAraNa rUpa mAnanekA tathA vyaktikI taraha isake bhI utpAda-vinAza mAnanekA prasaMga aayegaa| 10. sAmAnyarUpatA hI sAdhAraNarUpatA nahIM hai / utpAda-vinAza bhI nahIM banate, isa taraha viruddha dharma-bAdhA honese vyakti aura isakA bheda ho jaayegaa| 11-16. isa prakAra aneka doSayukta honese mImAMsakasammata sAmAnya siddha nahIM hotaa| [ina vAkya khaNDoMmeM vistArake sAtha sAmAnyakA khaNDana hai| ] [4] satyazAsana-parIkSA tathA anya grantha [a] jaina grantha[1] tattvArthasUtra aura satyazAsana-parIkSA tattvArthasUtra jaina sAhityake Adya saMskRta sAhityakAra AcArya umAsvAtikI mahAn kRti hai| jaina tattvajJAna, pramANa, naya, bhUgola AdikA kramabaddha suvyavasthita vivecana karanevAlA yaha prathama saMskRta grantha hai| tattvArthasUtrapara svopajJa' bhASya, pUjyapAdakI sarvArthasiddhi, bhaTTa akalaMkakA tattvArthavArtika, zrutasAgara sUrikI tattvArthavatti Adi aneka mahattvapUrNa TIkAe~ hai| svayaM vidyAnandine tattvArthasUtrake eka-eka zabdakA tAkika zailImeM vistata vivecana karanevAlA tattvArthazlokavArtika grantha likhaa| 1. zvetAmbara mAnyatAke anusAra / .

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prastAvanA 17 satyazAsana-parIkSAmeM bandhake viSaya meM jainadaSTiko spaSTa karate hae prakArAntarase umAsvAtike sUtroMko hI prastuta kiyA gayA hai| tulanAke lie dekheM "snigdharUkSatvAdvandhaH, na jaghanyaguNAnAm , guNasAmye sadRzAnAm, dvayadhikAdiguNAnAM tu / " [tattvArthasU0 a0 5, sU0 33-36 ] "taiH ( syAdvAdimiH) paramANUnAM snigdharUkSANAmajaghanyaguNAnAM dvayadhikAdiguNAnAM vijAtIyAnAM sajAtIyAnAM ca sattutoyavat santaptajaturakhaNDavat kathaMcit skandhAkArapariNAmAtmakasya saMbandha syAbhyupagamAt / " [2] AptamImAMsA aura satyazAsana-parIkSA AptamImAMsA svAmI samantabhadrakI amara racanA hai / akalaMkane isapara gUr3ha tarkazailI meM aSTazatI nAmako TIkA likhii| vidyAnandine aSTazatIko parNataH antahita karake AptamImAMsApara aSTasahasrI nAmaka bahata TIkA likhii| vidyAnandikI pratyeka racanApara AptamImAMsAko tarkazailI, bhAva aura bhASAkA spaSTa prabhAva hai| satyazAsana-parIkSAmeM pratyeka zAsanako dRSTeSTaviruddha siddha karanekA tarka vidyAnandiko AptamImAMsAke nimna padyase prApta huA lagatA hai "svanmatAmRtabAhyAnAM sarvathaikAntavAdinAm / aAptAbhimAnadagdhAnAM svaSTaM dRSTena bAdhyate // " vidyAnandine isa kArikAmeM Aye dRSTa aura iSTa zabdase preraNA pAkara satyazAsana-parIkSAko pRSThabhUmi taiyAra kI hogii| vibhinna prasaMgoMpara satyazAsana-parIkSAmeM AptamImAMsAkI ATha kArikAeM uddhRta hai / puruSAdvaitako samAlocanA karate hue vidyAnandine jo tarka upasthita kiye haiM unakI sAkSImeM AptamImAMsAkI cAra kArikAe~ uddhRta haiM [ka] advaitako 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. "hetoradvaitasiddhizcet dvaitaM syaaddhetusaadhyyoH| hetunA cedvinA siddhidvaitaM vAimAtrato na kim // "" [ AptamI0 zlo0 26 ] advaitaikAnta pakSameM pratyakSavirodha dikhAte hue nimna zlokakA pramANa diyA hai 2. "advetakAntapakSe'pi dRSTo bhedo viruddhayate / / kArakANAM kriyAyAzca naikaM svasmAtprajAyate // " [ AptamI0 zlo0 24] 1. satya. bauddha 06 27 2. zrAptamI0 ilo07 3. satya0 paramabrahma0620 4. vahI : 30

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satyazAsana-parIkSA advatakA nirAsa karate samaya anumAna virodha dikhAneke lie nimna kArikAkA pramANa diyA gayA hai 3. "advaitaM na vinA dvaitAdaheturiva hetunA / saMjJinaH pratiSedho na pratiSedhyAhate kvacit // " [AptamI0 zlo0 27 ] pratyakSa aura anumAnase virodha dikhAneke uparAnta advaitaikAnta pakSameM vidyAnandine eka aura vyAvahArika kaThinAI yaha batalAyI hai ki advaitako mAnanepara advaitavAdiyoMkA dharmAnuSThAna Adi bhI nahIM bana skegaa| isI bAtakA vivecana karake AptamImAMsAkI nimnakArikAkA pramANa diyA hai 4. "karmadvaitaM phaladvaitaM lokadvaitaM ca no bhavet / vidyA vidyAdvayaM na syAd bandhamokSadvayaM tathA / " [AptamI0 zlo. 25 [kha] bauddhazAsana-parokSAmeM vRttidoSakA nirAkaraNa karate hue nimnakArikA uddhRta kI gayI hai 5. "ekasyAnekavRttirna mAgAbhAvAdbahUni vaa| bhAgitvAvAsya naikatvaM doSo vRtteranAhate // " [AptamI0 zlo0 62 ] [ga] sAMkhya zAsana-parIkSAmeM kUTastha-nityatAkA nirAsa karate hue AptamomAMsAko do kArikAoMke ardhabhAga pramANarUpameM uddhRta kiye hai6. "yadi sat sarvathA kArya puMvannotpattumarhati / " [AptamI0 zlo0 39 ] 7. "yadyasatsarvathA kArya tanmAjani khapuSpavat // " [prAptamI0 zlo0 42] [gha ] vaizeSikazAsana-parIkSAmeM samavAya sambandhakA nirAkaraNa karane ke prasaMgameM AptamImAMsAkA nimnazlokArdha uddhRta hai8. "kAryabhrAntaraNubhrAnti: kAryaliGga hi kAraNam / " / [ AptamI0 zlo0 68] [3] yuktyanuzAsana aura satyazAsana-parIkSA yuktyanuzAsana bhI svAmI samantabhadrakI kRti hai| jaisA ki likhA jA cukA hai, jaina nyAyako pRSThabhUmi taiyAra karanevAle isa mahAna AcAryakA samasta cintana vidyAnandikA upajIvya rahA hai| yuktyanuzAsanapara vidyAnandine yuktyanuzAsana TIkA yA yuktyanuzAsanAlaGkAra nAmaka TIkA likhii| satyazAsana-parIkSAmeM vibhinna prasaMgoMpara yuktyanuzAsanake sAta padya pramANarUpameM uddhRta kiye gaye haiM ka 1 vijJAnAdvaitazAsana-parIkSAmeM bAhya arthakA samarthana karane ke prasaMgameM aneka upapattiyoMke sAtha 1. vahI : 631 2. vahI : 32 3. satya0 bauddha0 6 25 4. satya. sAMkhya06 12 5. vahI: 12 6. satya. vaize0 624 / .

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prastAvanA yuktyanuzAsanakA nimna padya uddhRta kiyA gayA hai 1. "anathikA sAdhanasAdhyadhIzcedvijJAnamAtrasya na hetusiddhiH / athArthavattvaM vyabhicAradoSo na yogigamyaM paravAdisiddham // "' [yuktyanu0 3lo. 18] [kha] cArvAkazAsanameM cArvAkAbhimata siddhAntoMkA khaNDana karaneke bAda yuktyanuzAsanake nimnalikhita tIna padya uddhRta hai "madyAGgavadbhUtasamAgame jJaH zaktyantaravyaktiradevasRSTiH / ityAtmaziznodarapuSTituSTenihIMmaya mRdavAH pralabdhAH / / dRSTe viziSTa jananAdiheto viziSTatA kA prati sattvameSAma / svabhAvataH kiM na parasya siddhiratAvakAnAmapi hA prapAtaH / / 4. svacchandavRttejagataH svabhAvAduccairanAcArapadeSvadoSam / __ nighupya dIkSA samamuktimAnAstvadRSTibAhyA: vat vibhramanti // "" [ga] bauddhazAsana-parIkSAmeM svalakSaNake vivecana prasaMgameM yuktyanuzAsanakA nimna padya AyA hai 5. "avAcyamityatra ca vAcyabhAvAdavAcyamevetya yathApratijJam / svarUpatazcet pararUpavAci svarUpavAcIti vaco viruddham // [ yuktyanu0 zlo0 29 ] isI parIkSAke eka anya prasaMgameM avisaMvAdI jJAnakI pramANatAkA nirasana karate hue nimna padya AyA hai 6. "pratyakSabuddhiH kramate na yatra talliGgagamyaM na tadarthaliGgam / vAco na vA tadviSayeNa yogaH kA tadagatiH 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 sklaarthhaaniH||"" [ yuktyanu0 zlo0 7 ] [4] nyAyavinizcaya aura satyazAsana-parIkSA nyAyavinizcaya jaina nyAyake prasthApaka AcArya bhaTTa akalaMkako kRti hai| dharmakItike pramANavAtikakI taraha isa granthako racanA gadya-padyameM kI gayI thI; kintu pUrA granya abhItaka upalabdha nahIM huaa| padya bhAgapara vAdirAjakI nyAyavinizcayavivaraNa nAmaka TIkA hai; usI TIkAmeM 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 zAstroMkI chApa asvAbhAvika nahIM hai| 1. satya vijJAna.611 2. satya. cArvAka. 19 3. satya. bauddha0 41 4. vahI: $17 5. satya0 vaize06 18, 25 6. mAratoya jJAnapITha, kAzI-dvArA prakAzita /

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satyazAsana-parIkSA satyazAsana-parIkSAmeM nyAyavinizciyakI nimna kArikA bhaTTa akalaMkake nAmollekhake sAtha udadhata kI gayI hai "taduktaM bhaTTAkalaGkadevaiHindrajAlAdiSu bhrAntimorayanti na cAparam / api cANDAlagopAlabAlalolavilocanaH // 1 [nyAyavini0 zlo0 1 / 52 ] paramabrahmAdvaitavAdIne bhedAvabhAsI pratyakSako indrajAla AdikI taraha bhrAnta kahakara advaitako siddha karane ke 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 bhadra akalaMkakI dArzanika kRti hai| saMskRta padyoMke sAtha svopajJa vivRti sahita likhe gaye isa granthameM pramANa, naya aura pravacanakA vivecana kiyA gayA hai| laghIyastrayapara AcArya prabhAcandrakI 'nyAyakumudacandra' nAmaka vistRta TIkA hai jise laghIyastrayAlaMkAra bhI kahate haiN| satyazAsana-parIkSAmeM laghIyastrayakA nimna padya bhaTTa akalaMkake nAmollekhake sAtha uddhRta kiyA gayA hai "tathaivoktaM bhaTTAkalaGkadevaiHyathaikaM bhinnadezArthAn kuryAdvathApnoti vA sakRt / tathaika bhinnakAlArthAna kuryAdvathApnoti vA kramAt // "' [laghIya. ilo0 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 akalaMka ke anya granthoM kI taraha siddhivinizcayakA bhI gahana adhyayana kiyA hogaa| satyazAsana-parIkSAmeM isakA eka pUrNa padya tathA eka AdhA padya do prasaMgoMpara uddhata hai| [ka] puruSAdvaita yA paramabrahmAdvaitazAsana-parIkSAmeM avidyAkA vicAra karate samaya akalaMkake nAmollekhake sAtha nimna zlokArdha udadhata kiyA hai"yathA yatrAvisaMvAdastathA tatra prmaanntaa|" [siddhivi. 119] isa padyakA pUrvArdha nimna prakAra hai"pratyakSaM vizadaM jJAnaM prasannAkSetarAdiSu / " [siddhivi0 1 / 19] 1. satya. paramabrahma06 15 2. satya0 bauddha 631 3, bhAratIya jJAnapITha, kAzIse do bhAgoMmeM prakAzita / 4. satya0 paramabrahma06 37

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. . prastAvanA [kha ] bauddhazAsana-parIkSAmeM jJAnakA avisaMvAditva samarthana karate hue 'taduktam' kahakara siddhivinizcayakA nimna padya udadhRta kiyA hai "viSadarzanavatsarvamajJasyAkalpanAtmakam / darzanaM na pramANaM syAdavisaMvAdahAnitaH // '' [siddhivi0 1 / 24] isa padyako paM0 mahendrakumArajIne TIkAse nimnarUpameM saMkalita kiyA hai "viSadarzanavadajJasya darzanamavikalpakam / na syAtpramANaM srvmvisNvaadhaanitH||2 yadyapi arthako daSTise donoM padyoMmeM koI vizeSa antara nahIM hai to bhI nizcaya hI vidyAnandiko akalaMkakA mUla padya prApta rahA hogaa| [7] yazastilaka aura satyazAsana-parIkSA yazastilaka somadevasUri ( 959 I. ) kA mahAn saMskRta grantha hai| isameM yazodharako kathAke mAdhyamase kalA, sAhitya, saMskRti, itihAsa, dharma, nyAya, darzana Adi aneka viSayoMkA mahattvapUrNa vivecana kiyA gayA hai| somadevane yadyapi na to vidyAnandikA hI ullekha kiyA hai aura na satyazAsana-parIkSAkA ho; kintu somadevane cArvAkamatake khaNDanameM jo tarka diye haiM ve spaSTa rUpase satyazAsana-parIkSAmeM vidyamAna haiN| tulanA kIjie[ka] yazastilaka "satyaM na dharmaH kriyate yadi syAdgarbhAvasAnAntara eva jIvaH / na caivamjAtismarANAmatha rakSasAM ca dRSTaH paraM kiM na samasti loke / [ utta0 92] satyazAsana-parIkSA "mRtAnAM kecid rakSoyakSAdikuleSu svayamutpannatvena kathayatAM darzanAt, keSAMcid bhvsmRteruplmbhaacc|" [cArvAka0 6 18] [kha] yazastilaka"bhUtAtmakaM cittamidaM ca mithyA svarUpabhedAtpavanAvanIva" [ utta0 93 ] satyazAsana-parIkSA "bhUtacaitanyayoH .... abhede zarIrAkArapariNatAvani-vana-pavanasakha-pavanAmapyekatvaprasaGgAt / " [cArvA06 17 ] [ga] yazastilakameM nimna do padya nIlapaTake nAmase udhata kiye gaye haiM, jo ki satyazAsana-parIkSAmeM bhI pAye jAte haiN| bhI pAye jAga ? yazastilako 1. satya0 bauddha0 3 15 2. siddhivi0 124 3. vizeSa vivaraNa-yaza0 utta0 pR0 272, satya0, cArvA0 17

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22 satyazAsana-parIkSA "strImudrAM jhaSaketanasya mahatI sarvArthasaMpatkarI, ye mohAdavadhIrayanti kudhiyo mithyAphalAnveSiNaH / te tenaiva nihatya nirdayataraM muNDIkRtA lumcitAH kecitpaJcazikhIkRtAzca jaTinaH kApAlikAzcApare / payodharabharAlasAH smaravighUrNitArddhakSaNAH, kvacitsalayapaJcamoccaritagItajhaGkAriNIH / 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 dRSTerbhavasmRteH / bhUtAnanvayanAsiddhaH prakRtijJa: sanAtanaH // " [3] cArvAka siddhAntoMko vidyAnandine jisa taraha upanyasta kiyA hai ThIka usI taraha somadevane bhii| niHsaMdeha somadevane vidyanandike granthoMkA gahana adhyayana kiyA hogA anyathA bhAva, bhASA aura arthakA itanA sAmya sambhava na thaa| [ ] jainetara grantha[1] chAndogyopaniSad aura satyazAsana-parIkSA vidyAnandine chAndogyopaniSadake nimna likhita do vAkya satyazAsana-parIkSAmeM uddhata kiye hai 1. "ekamevAdvitIyaM brahma" [chaando06|11] paramabrahmAdvaitazAsana-parIkSAke pUrvapakSameM paramabrahmakI advaitatA siddha karaneke lie yaha vacana pramANatvena upanyasta kiyA gayA hai| 2. "azarIraM vA vasantaM na priyApriye spRshtH|" [chAndo0 8 / 12 / 1] vaizeSikazAsana-parIkSAmeM Izvara kartRtvakA vicAra karane ke prasaMgameM yaha vAkya uddhRta kiyA gayA hai| [2] maitryupaniSad aura satyazAsana-parIkSA satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM maitryupaniSadkA nimna vAkya uddhata kiyA gayA hai "sarva vai khalvidaM brahma' [ mainyu0 4 / 6 ] yadyapi yaha vAkya advaitakI siddhike lie hI prayukta hotA hai, phira bhI vidyAnandine ise dvaitasiddhike samarthana meM uddhata 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. satya, cArvAka064; yaza0 utta0, pR0 252 2. zRGgAra0 zlo0 79 3. 'jIvaH' yaza0 / 4. satya0, cArvAka0 618; yaza0 utta0 257 5. vizeSa vivaraNa-yaza0 u0 pR0 252-53, satya0 cArvAka061-2 6. satya0 paramabrahma0 6 5 7. satya0 vaize0627 8. satya0 paramabrahma024

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prastAvanA [3] bRhadAraNyaka aura satyazAsana-parIkSA bahadAraNyakakA nimna vAkya satyazAsana-parIkSAmeM udhata kiyA gayA hai"AtmA vA re dRSTavyaH zrotavyo'numantavyo nididhyaasitvyH|"' [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 zruniH' kahakara pramANa rUpase uddhRta kiyA gayA hai [4] amRtabindu upaniSad aura satyazAsana-parIkSA satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM pUrvapakSake rUpameM brahmAdvaitakA vivecana karate hue amRtabindu upaniSadkA nimna vAkya 'taduktam' kahakara pramANa rUpase uddhRta kiyA gayA hai "eka eva tu bhUtAtmA bhUte bhUte vyavasthitaH / ekadhA bahudhA caiva dRzyate jalacandravat // "" [ 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 tattvaM nihitaM guhAyAM mahAjano yena gataH sa panthAH // " [ mahAbhArata ] cArvAkazAsanake pUrvapakSameM Agama, tarka aura dharma Adike abhAvako sthApanA karate hue cArvAkoMko orase pramANake rUpa meM 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 gItAse nimna padya uddhRta kiyA hai "UrdhvamUlamadhaHzAkhamazvatthaM prAhuravyayam / chandAMsi yasya parNAni yastaM veda sa vedavit // " vidgI0 15/1] yaha padya advaitakI siddhike lie satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM udadhata kiyA gayA hai| [7] brahmasUtra aura satyazAsana-parIkSA bAdarAyaNakA brahmasUtra advaitadarzanakA mahAna grantha hai| isameM advaitakA sAMgopAMga vivecana kiyA gayA hai| vidyAnandine satyazAsana-parIkSAmeM paramabrahmAdvaitake 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.paramabrahma0611 2. satya. paramabrahma066 3. satya0 cArvAka062 4. satya0 paramabrahma0 623 5. satya0 paramabrahma0 6 7

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satyazAsana-parIkSA brahmAdvaitavAdI saMsArakI utpatti brahmase hI mAnate haiN| dUsare zabdoMmeM use ve brahmakA vivarta kahate haiN| 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 kArikAe~ sAMkhyazAsanake prasaMgameM uddhata ko haiN| prakRtike svarUpakA pratipAdana karate hue 'sattvarajastamasAM sAmyAvasthA prakRtiH' sa kathanakI sAkSImeM nimna kArikA uddhata kI hai 1. "satvaM 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 saSTikramakA vivecana karane ke prasaMgameM nimna kArikA uddhata hai2. "prakRtemahAMstato'haMkArastasmAdagaNazca SoDazakaH / tasmAdapi SoDazakAt paJcabhyaH paJcabhUtAni / " sAMkhyakA0 22] isa kArikAke vivecana meM prakRtike pradhAna aura bahadhAna nAma, mahata aura ahaMkArakA svarUpa, paJca tanmAtrA, paJca jJAnendriyAM, paJca karmendriyA~, mana tathA paJca bhUtoMkI samyak vyAkhyA kI gayI hai| sAMkhyAbhimata puruSake svarUpakA nirUpaNa karate hue nimna kArikA uddhRta hai3. "mUlaprakRtiravikRtimahadAdyAH prakRtivikRtayaH paJca / SoDazakazca vikAro na prakRtina vikRtiH puruSaH // " _ [ sAMkhyakA0 3] sAMkhyAbhimata kaTasthanityatAkA nirAsa karate hae prasaMgavaza satkAryavAdakA samarthana karanevAlI nimna kArikA uddhRta kI hai 4. "asadakaraNAdupAdAnagrahaNAt sarvasammavAbhAvAt / zaktasya zakyakaraNAt kAraNabhAvAcca satkAryam // " [ sAMkhyakA0 6] [6] nyAyasUtra aura satyazAsana-parIkSA nyAyasUtra nyAya aura vaizeSika siddhAntoMkA vivecana karanevAlA eka mahattvapUrNa sUtra grantha hai| isapara vAtsyAyanakA nyAyabhASya tathA udyotakarakA nyAyavArtika mahattvakI TIkAe~ haiN| vidyAnandine apane granthoMmeM nyAyasUtrake aneka sUtroMko uddhata kiyA hai| satyazAsana-parIkSAmeM naiyAyika tathA vaizeSikazAsanoMke prasaMgameM nyAyasUtrake cAra sUtra uddhRta kiye gaye haiM 1. satya0 sAMkhya061 2. vahI, 62 3. vahI, 64 4. vahI, $ 12

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.. prastAvanA 1. "pramANaprameyasaMzayaprayojanadRSTAntasiddhAntAvayavatarkanirNayavAdajalpavitaNDAhetvAbhAsacchalajAtinigrahasthAnAnAM tattvajJAnAnniHzreyasAdhigamaH / " [ nyAyasU0 1111] yaha sUtra naiyAyikazAsanake pUrvapakSa meM naiyAyikAbhimata sAmagrIko prastuta karaneke dhyeyase uddhRta kiyA gayA hai| 2. "duHkhajanmapravRttidoSamithyAjJAnAnAmuttarottarApAye tadantarAbhAvAdapavargaH / '' [ nyAyasU0 1 / 1 / 2] yaha sUtra vaizeSikAbhimata mokSake svarUpakA pratipAdana karate hue vaizeSikazAsanake pUrvapakSameM uddhRta kiyA gayA hai| ___3. "yugapajjJAnAnutpattirmanaso liGgam / " [nyAyasU0 1 / 1 / 16 ] . yaha sUtra vaizeSika darzanake samavAya siddhAntakA nirasana karane ke prasaMgameM uddhRta kiyA gayA hai| 4. "yatsiddhAvanyaprakaraNasiddhiH so'dhikaraNasiddhAntaH / " [ nyAyasU0 1 / 1 / 30 ] yaha sUtra vaizeSikazAsanameM IzvarakatatvakA vicAra karate samaya prasaMgavaza adhikaraNasiddhAntake svarUpako dyotita karane ke lie uddhRta kiyA gayA hai| uparyukta cAroM hI sUtroMke sAtha na to granthakA nAma AyA hai na kartAkA / 201saundarananda aura satyazAsana-parIkSA . saundarananda mahAkAvya bauddhadarzana tathA saMskRta-sAhityakA eka mahattvapUrNa granya hai / sAhityako rasa aura alaMkArapUrNa zailI meM azvaghoSane sarvaprathama bauddha cintanako janamAnasa taka pahu~cAne kA prayatna kiyaa| vidyAnandine saundaranandake nimnalikhita do padya satyazAsana-parIkSAmeM uddhRta kiye haiM1. "dIpo yathA nirvRtimabhyupeto naivAvaniM gacchati nAntarikSam / dizaM na kAMcidvidizaM na kAMcit snehakSayAtkevalameti zAntim // 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 parvapakSameM 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 vyomazivAcAryakI vyomavatI TIkA hai| isa TIkAke sAtha bhASya bhI sUtragrantha-sA bana gayA hai| satyazAsana-parIkSAmeM vidyAnandine prazastapAdabhASyake aneka sUtra vaizeSikadarzanake prakaraNameM udadhata kiye haiN| [12] zRGgArazataka aura satyazAsana-parIkSA mahAkavi bhatRharike tIna zataka 1. nItizataka, 2. zRGgArazataka, 3. vairAgyazataka prasiddha haiN| 1. satya. naiyA061 2. satya0 vaize064 3. vahI 24 4. vahI 635 5. satya0 bauddha065 6. satya0 vaize061-3, praza0 mA0 pR0 6,8,10-16

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satyazAsana-parIkSA vidyAnandine satyazAsana-parIkSAmeM zRGgArazatakakA nimna padya uddhRta kiyA hai "strImudrAM kusumAyudhasya jayinI sarvArthasaMpatkarIm , ye madAH pravihAya yAnti kudhiyo mithyAphalAnveSiNaH / te tenaiva nihatya nirdayataraM nagnIkRtA muNDitAH, kecitpaJcazikhIkRtAzca jaTilAH kApAlikAzcApare // " [zRGgArazataka 79] cArvAka siddhAntoMkA pratipAdana karate hue isa padya ko anya padyoMke sAtha 'tathaivoktam' kahakara udhata 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 isa granthakI kArikAoMko uddhata karake unakA bhI khaNDana kiyA hai| vibhinna prasaMgoMpara mImAMsAzlokavAtikakI pA~ca kArikAoMko uddhRta kiyA gayA hai puruSAdvaitazAsana-parIkSAmeM pratyakSase puruSAdvaitakI siddhi karate hue nirvikalpakapratyakSako paramabrahmakA sAdhaka batAyA gayA hai tathA jJAnakI nirvikalpatAke lie mImAMsA-zlokavAtikakA nimna padya uddhRta kiyA hai 1. "asti hyAlocanajJAnaM prathamaM nirvikalpakam / ___bAlamUkAdivijJAnaM sadRzaM zuddhavastujam // " [ mI0 zlo0, pratyakSa0 zlo0 120 ] isI prasaMgameM sAmAnyakA khaNDana karate hae dUsarA nimna padya AyA hai2. "nirvizeSaM na sAmAnyaM bhavetkharaviSANavata / sAmAnyarahitatvAcca vizeSAstadvadeva hi // "" vahI : AkRti. iko.1.1 mImAMsAzAsana-parIkSAmeM vibhinna prasaMgoMpara nimna tIna padya hai3. "tasmAt piNDeSu gobuddhirekgotvnibndhnaa| gavAmAsaikarUpAbhyAmekagopiNDabuddhivat // " [vahI : vana0 zlo0 44, 45] 4. "na zAbaleyAdgobuddhistato'nyAlambanApi vaa| tadabhAve'pi sadbhAvAd ghaTe pArthivabuddhivat // " 5. "mokSArthI na pravarteta tatra kAmyaniSiddhayoH / nityanaimittike kuryAta pratyavAyajihAsayA // [vahI : saMba0 zlo0 11.] [14] pramANavArtika aura satyazAsana-parIkSA pramANavAtika bauddhadarzanake prasthApaka AcArya dharmakItikA mahattvapUrNa grantha hai / bauddhanyAyako nyAyazAstrakI samunnata vedikApara lAnekA kArya akelA pramANavAtika kara sakatA hai| nyAyakI praur3ha evaM tArkika bhASA 1. satya. cArvAka063 2. satya. paramabrahma06 17 3. zazaviSANavat , iti paatthbhedH| 4, vahI 17 -

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prastAvanA 27 va zailImeM bauddhacintanako savistara aura sAMgopAMga vyAkhyA karanevAlA yaha grantha bhAratIya darzanoMko mahattvapUrNa dena hai| satyazAsana-parIkSAmeM vidyAnandine pramANavAtikameM pratipAdita siddhAntoMkA khaNDana kiyA hai| bauddhazAsana-parIkSAke prasaMgameM pramANarUpameM pramANavAtikake nimna vAkya uddhRta kiye gaye haiM 1. "abhiprAyanivedanAdavisaMvAdanam / ' [pra. vA0 1 / 3 ] paramANu pratyakSakA vicAra karate hae nirvikalpaka pratyakSako avisaMvAdavikala honese apramANa batAyA gayA hai, isI prasaMgameM pramANavAtikake eka padyakA yaha antima caraNa uddhRta kiyA hai| 2. "zuktI vA rajatAkAro rUpasAdRzyadarzanAt / / " [15] nyAyabindu aura satyazAsana-parIkSA nyAyabindu bhI bauddha dArzanika AcArya dharmakIrtiko kRti hai| sampUrNa bauddhanyAyakA saMkSepameM paricaya karA denevAlA yaha grantha nyAyazAstrameM mahattvapUrNa sthAna rakhatA hai| vidyAnandine satyazAsana-parIkSAmeM nyAyabindukA eka sUtra uddhRta kiyA hai "pratyakSa kalpanApoDhamabhrAntam / " [ nyAyabi014] bauddhazAsana-parokSAke uttarapakSameM paramANapratyakSakA khaNDana karate hue prasaMgavaza uparyukta sUtra uddhata huA hai| [16] hetubinduTIkA aura satyazAsana-parIkSA hetubindu-prakaraNa bauddha dArzanika dharmakIrtikI racanA hai / isIpara arcaTane hetubinduTIkA nAmaka TIkA likhii| isameM Ayo haI nimnalikhita cAra kArikAeM vidyAnandine 'taduktam' kahakara mImAMsAzAsana-parIkSAmeM uddhRta kI haiM "tAdAtmyaM cenmataM jaatey'tijnmnyjaattaa| nAze'nAzazca keneSTastadvaccAnanvayo na kim / / vyaktijanmanyajAtA cedAgatA nAzrayAntarAt / prAgAsIna ca taddeze sA tayA saMgatA katham / / vyaktinAze na cennaSTA gatA vyaktyantaraM na ca / tacchanye na sthitA deze sA jAtiH kveti kathyatAm / / vyaktarjAtyAdiyoge'pi yadi jAteH sa neSyate / tAdAtmyaM kathamiSTaM syAdanupaplutacetasAm // [17] pramANavArtikAlaMkAra aura satyazAsana-parIkSA pramANavAtikAlaMkAra dharmakIrtike pramANavAtikapara likhA gayA saMskRta bhASya grantha hai| isake racayitA prajJAkaraguptane dharmakItike dvArA pramANavAtikameM cacita sabhI mantavyoMkA vistArake sAtha vivecana kiyA hai| satyazAsana-parIkSAmeM vidyAnandine vijJAnAdvaita-parIkSAmeM prajJAkaragupta-dvArA cacita vijJAnamAtrakA vistArase khaNDana kiyA hai| nimnalikhita anumAna vAkyako uddhRta bhI kiyA hai "sarve pratyayAH nirAlambanAH, pratyayatvAta , 1. satya0 bauddha069 2. satya0 bauddha067 3. mImA0 6 10; hetubi0 TI0, pR0 32

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satyazAsana-parIkSA . svapnapratyayavata"" [pramANa0 vArtikAlaM0 pR0 359 ] [18] tattvasaMgraha aura satyazAsana-parIkSA zAntarakSitakA tattvasaMgraha bauddhadarzanake mahattvapUrNa granthoM meM se hai| isameM sabhI bhAratIya darzanoMko pUrvapakSake rUpa meM prasthApita karake unakA khaNDana kiyA gayA hai| vidyAnandine satyazAsana-parIkSAmeM tattvasaMgrahase cArvAka darzanake prasaMgameM nimna padya uddhRta kiyA hai "sugato yadi sarvajJaH kapilo neti kA prmaa| tAvubhau yadi sarvajJau matabhedastayoH katham // "" [ tattvasaMgraha 3149 ] [19] brahmasiddhi aura satyazAsana-parIkSA - brahmasiddhi AcArya maNDanamizrakI kRti hai| vidyAnandine isakA 'AhuvidhAtRpratyakSam' ityAdi padya satyazAsana-parIkSAke paramabrahmAdvaita prakaraNameM uddhRta kiyA hai| [20] saMbandhavArtika aura satyazAsana-parIkSA saMbandhavAtika surezvara mizra-dvArA racita vedAnta siddhAntoMkA vivecana karanevAlI eka mahattvapUrNa kRti hai| vidyAnandine satyazAsana-parIkSAmeM isake ATha padyoMko paramabrahmAdvaita-parIkSAke prakaraNameM uddhRta kiyA hai| ina padyoMmeM nAnA vikalpoMke sAtha avidyAko siddha karanekA prayatna kiyA gayA hai| [1] granthakAra-paricaya vidyAnandi aura unakA yuga vidyAnandine apane viSayameM kahIM koI spaSTa jAnakArI nahIM dii| unake zAstroMkA antaHparizIlana karanepara hama isa niSkarSapara pahuMcate haiM ki AcArya vidyAnandikA AvirbhAva bhAratIya darzanoMke usa svarNa-kAlameM haA thA jaba nyAyazAstra apane pUrNa yauvanakI uttAla-taraMgoMmeM madamAtA jhUma rahA thaa| nyAyazAstrakI aneka mAnyatAe~ sthira ho cukI thiiN| zAstrakAroMkA uddezya spaSTa ho gayA thA tathA pUrvAcAryoMne pragatikI eka lambI maMjila taya kara lI thii| vidyAnandine pAyA ki vaidika. bauddha aura jaina-nyAyake paraspara tArkika ghAta-pratighAtase ma~jakara pratyeka darzanake aneka siddhAnta sthira, nizcita aura suvyavasthita ho gaye haiN| jainadarzanake jo mUlya AgamoMmeM nirdhArita kiye gaye the unakA dohana karake gaddhapicchAcArya umAsvAtine tattvArthasatra meM unakA saMkalana kiyA thaa| samantabhadra aura siddhasenane zaddha tAkika zailImeM unakI pratiSThA karanekA sUtrapAta kiyaa| udhara dignAgane bauddha cintanakI aisI sudRr3ha pRSThabhUmi taiyAra kI, jisapara dharmakItine bauddhanyAyake mahAprAsAdakA nirmANa kiyA / kaNAda, jaimini, akSapAda, vAtsyAyana tathA prazastapAdake kramika cintanase eka aise dharAtalakI racanA haI ki mImAMsakadhurINa kumArilane Ate hI dArzanika-jagatameM dhUma macA dii| dharmakIrtine pramANavArtiko tathA kumArilane mImAMsAzlokavAtikameM siddhAntoMkA pArasparika khuba khaMDana-maMDana kiyaa| jaba akalaMkakA udaya huA, unheM jaina-nyAyake sitAre DUbate-se dRSTigocara hue, kintu unhoMne dharmakIti aura kumArilakA sAmanA karaneke 1. satya0, vijJAna0 611 2. satya. cArvAka061 3. satya0 paramabrahma0 6 19 4. satya. paramabrahma0635, sambandhavArtika, zlo0 175-182 :

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prastAvanA.. lie jisa unnata sumerukA nirmANa kiyA usako pRSThabhUmimeM Agamika mUlyoMse lekara umAsvAti, samantabhadra , siddhasena Adi sabhI Alokita ho utthe| ina parvAcAryoMke cintanako pallavita aura paSpita karanevAle akalaMka jaina-nyAyake prasthApaka AcArya samrATa bana gye| dharmakIti aura kumArilake khaNDanakA sayaktika uttara dekara akalaMkane jaina-nyAyako bhAratIya nyAya-zAstra ke itihAsameM mardhanya banA diyaa| akalaMka-nyAyako sampUrNa rUpameM AtmasAt karanevAle AcArya vidyAnandiko cintanakA eka apUrva bhANDAgAra virAsatameM milA / kundakunda aura umAsvAtikA vizuddha tattvajJAna, samantabhadra aura siddhasenako prasanna takazailI tathA bhadra akalaMkakA aparAjeya pANDitya vidyAnandiko paitRka sampattikI dharoharakI taraha prApta hue| apanI talaspazinI prajJAke balapara suyogya uttarAdhikArIkI taraha eka-eka kaNakI surakSAke lie vidyAnandine eka aise mahAprAkArakA nirmANa kiyA, jisake siMhadvArake sAmane pahuMcate hI abhimAnIkA mAna cUra-cUra ho jaaye| ___ 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 vidyAnandikI upajIvya bana gyii| akalaMkako bauddha dArzanikoMkA sAmanA karane meM atyadhika AyAsa karanA par3A thA, kintu usa AyAsake pratighAtase bauddhanyAyako aisA dhakkA lagA ki kamase-kama vaha vidyAnandike sAmane to maeNha nahIM ho uThA skaa| yahI kAraNa hai ki akalaMkake granthoM meM bauddha siddhAntoMkA jitanA khaNDana hai, utanA vidyAnandike granthoM meM nhiiN| vidyAnandiko sambhavatayA dharmakIrtike ziSyoMko apekSA kumArilake uttarAdhikAriyoMse 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 makAbalA 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 rahe / jisa yugameM vidyAnandikA AvirbhAva haA usa yugameM zAstra-racanAkI eka vizeSa zailI nizcita ho cukI tho| kisI bhI anya darzanake siddhAntako pUrvapakSake rUpameM apane granthameM prasthApita karake uttarapakSameM usakA khaNDana karanA tathA tatpazcAt sva-siddhAntakA sthApana krnaa| zAstra-racanAkI isa paddhatine dArzanika asahiSNutAke usa yugameM bhI zAstrakArako anyAnya darzanoMkA adhyayana karanA anivArya banA diyA thaa| isa anivAryatAkA bhI vidyAnandike vyaktitva nirmANameM utanA hI mahattvapUrNa yogadAna mAnanA cAhie jitanA akalaMkakI dhrohrkaa| vidyAnandine apane yugakI isa anivArya AvazyakatAko dRSTimeM rakhate hae pratyeka darzanake mUla granthoMkA antaHpraviSTa adhyayana kiyA aura unameM pratipAdita siddhAntoMke lacIlepanako sAmane lAkara usapara tarkakA bhayaMkara vajra-prahAra kiyaa| vipula vimala prajJAke dhanI isa mahAna dArzanikakA cintana apane yagapara sahasrarazmike prakAzakI taraha aisA chA gayA ki bhAratIya cintabake 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 AcAryoke ullekhoMke AdhArapara unake samayakA nirNaya kiyA jAtA hai|

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30 satyazAsana-parIkSA AptaparIkSAko prastAvanAmeM paM0 darabArIlAlajI koThiyA, nyAyAcAryane isa tarahase sundara vicAra kiyA hai, usIkA sAra nIce prastuta kiyA jAtA haipUrvAvadhi 1. nyAyasUtrapara likhe gaye vAtsyAyana ( I0 3-4 zatI ) ke nyAyabhASya aura nyAyasUtra tathA nyAyabhASyapara race gaye udyotakarake nyAyavArtikakA tattvArthazlokavAtika (pa. 205, 206, 283, 309) meM nAmollekhapUrvaka tathA binA nAmake savistara samAlocana kiyA hai / udyotakarakA samaya 600 I0 mAnA jAtA hai, isalie vidyAnandi 600 I0 ke pUrvavartI nahIM ho skte|| 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 hai| 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. dharmakIti aura unake anugAmI prajJAkara tathA dharmottarakA aSTasahasrI (1081,122,278), pramANaparIkSA (50 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 zlokavAtika ( pR0 94 ) aura satyazAsana-parIkSA (puruSA0 6 19) meM unakI brahmasiddhi kI 'AhuvidhAtRpratyakSam' kArikAko uddhRta kiyA hai| zaMkarAcArya ke pradhAna ziSya sUrezvarake bRhadAraNyakopaniSadbhASyavAttika (3-5) se aSTasahasrI (pR0 93, 161) meM padya uddhRta kiye haiM / maNDanamizra 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 820I0vidyAnandiko parvAvadhi mAnanA cAhie / uttarAvadhi 6. vAdidevasUrine apane pArzvanAthacarita ( zlo0 28) aura nyAyavinizcayavivaraNa ( prazasti 2) meM AcArya vidyAnandikI stuti kI hai / vAdidevakA samaya I0 san 1025 sunizcita hai, ataH vidyAnandi 1025 I0 ke pUrvavartI haiM / 7. prazastapAdabhASyapara cAra TIkAe~ haiM jinameM se vidyAnandine kevala prathamakA khaNDana kiyA hai anyakA nahIM / cautho TIkA lakSaNAvalI udayanane sana 984 meM banAyo, ata: vidyAnandi isake pUrvavartI haiN| 8. udyotakarake nyAyavArtikapara vAcaspati mizra kI tAtparyaTIkA hai| vidyAnandine udyotakarakA to khaNDana kiyA, kintu vAcaspati mizrakA nhiiN| vAcaspatikA samaya I0.41 hai| ata: vidyAnandi usake pUrvavartI hai| isa taraha antaraMga parokSaNa-dvArA vidyAnandikA samaya I0 775 se 840 taka nizcita hotA hai| isa samayako puSTimeM aura pramANa bhI vidyamAna hai 9. vidyAnandi akalaMkake sarvaprathama TIkAkAra haiN| akalaMkakA samaya nyAyAcArya paM. mahendra kumArajIne vizeSa UhApohake bAda I0 720-780 nizcita kiyA hai, ataH vidyAnandi isake uttaravartI haiN|

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prastAvanA 31 10. aSTasahasroko prazastimeM vidyAnandine kumArasenakA ullekha kiyA hai| kumArasena I0 783 ke vidvAna haiM, ataH vidyAnandi usake bAdake haiN| 11. tattvArthazlokavAtikako prazastimeM nimna padya AyA hai "jIyAtsajjanatA''zrayaH ziva-sudhAdhArAvadhAnaprabhuH, dhvastadhvAntatatiH samunnatagatistIvrapratApAnvitaH / projajyotirivAvagAhanakRtAnantasthitirmAnataH, sanmArgastritayAtmako'khilamalaprajvAlanaprakSamaH // " prastuta padyameM vidyAnandine zleSase zivamArga-mokSamArga tathA zivamAra dvitIyakA yazogAna kiyA hai| zivamAra dvitIya gaMgavaMzo zrIpuruSa narezakA uttarAdhikArI tathA usakA putra thA jo I0 810ke lagabhaga rAjyakA adhikAro huaa| isane zravaNabelagolAko choTI pahADIpara eka basadi banavAyI thI, jisakA nAma 'zivamArana basadi' thA / candra nAtha svAmI basadike nikaTa eka caTTAnapara kanaDI bhASAmeM 'zivamArana basadi' yaha abhilekha aMkita hai|' isa abhilekhakA samaya bhASAlipijJAnako dRSTise lagabhaga 810 mAnA jAtA hai| zivamArane kummaDavADameM bhI eka basadi banavAyo thii| ina prasaMgoMse jJAta hotA hai ki zivamAra dvitIya apane pitA zrIpuruSako hI taraha jainadharmakA utkaTa samarthaka evaM prabhAvaka thaa| vidyAnandine zlokavAtikako racanA isI kAlameM kI hogii| 12. isa zivamArakA bhatIjA aura vijayAdityakA lar3akA rAcamalla satyavAkya prathama zivamArake rAjyakA uttarAdhikArI haA tathA I0 san 816 ke AsapAsa rAjagahIpara baitthaa| vidyAnandine apane anya granthoM meM isakA bhI ullekha kiyA hai [ka ] "stheyAjjAtajayadhvajApratinidhiH prodbhUtabhUriprabhuH, pradhvastAkhila-durnaya-dviSadimiH sannItisAmarthyataH / sanmArgastrividhaH kumArgamathano'rhan vIranAthaH zriye, zazvatsaMstutigocaro'naghadhiyAM zrIsatyavAkyAdhipaH // [kha] "proktaM yuktyanuzAsanaM vijayibhiH syAdvAdamArgAnugai vidyAnandabudhairalaGkRtamidaM zrIsatyavAkyAdhipaH // "" [ga] "jayanti nirjitaashesssrvthaikaantniityH| satyavAkyAdhipAH zazvavidyAnandAH jinezvarAH // [ ] "vidyAnandaiH svazaktyA kathamapi kathitaM styvaakyaarthsiddhyai|7 ukta pramANoMke AdhArapara vidyAnandikA samaya I0 775 se 840 pramANita hotA hai / 1. zilAlekha : saM0 256 / 2. miDiyAvala jainijma : pR. 24,25 / 3. rAisa-mesUra aura kurga : pR0 41 / 4. yuktyanuzAsanAlaMkAraprazasti / 5. vhii| 6. pramANaparIkSA maMgalAcaraNa / 7. AptaparIkSA : zlo0 123 /

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satyazAsana-parIkSA [3] vidyAnandiko racanAe~ abataka vidyAnandike nimnalikhita granthoMkA paricaya prApta huA hai 1. tattvArthazlokavArtika-umAsvAtike tattvArthasUtrapara kumArilake mImAMsAzlokavArtika aura dharmakItike pramANavAtikakI taraha vidyAnandine padyAtmaka tattvArthazlokavAtika racA aura usapara gadyAtmaka bhASya likhA / yaha bhASya tattvArthazlokavArtikabhASya, tattvArthazlokavAtikavyAkhyAna, tattvArthazlokavAtikAlaGkAra aura zlokavArtikabhASya nAmoMse prasiddha hai| tattvArthazlokavArtika jaina siddhAnta aura dArzanika mantavyoMkA prAmANika vizleSaNa karanevAlA utkRSTa koTikA grantha hai| vidyAnandine isakI racanA karake kumArila aura dharmakIti-jaise dhuraMdhara tAkikoM-dvArA jainadarzanapara kiye gaye AkSepoMkA sayuktika uttara diyA tathA jaina-cintanako tarkako kasauTIpara kasakara siddhAntazAstrako nyAyazAstrakI koTimeM lA diyA / isa mahAn granthakA prakAzana sarvaprathama seTha rAmacandra nAthAraGgajI-dvArA san 1918 meM huA thA, usake bAda kunthasAgara jaina granthamAlAse paM. 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 sone meM sugandhakA kAma hotaa| 2. aSTasahastrI yA devAgamAlaGkAra-yaha samantabhadra viracita 'AptamImAMsA' apara nAma 'devAgamastotra' para likhA gayA vistRta evaM mahattvapUrNa bhASya hai| vidyAnandine atyanta kuzalatAke sAtha akalaMkakI aSTazatoko aSTasahasrImeM antaHpraviSTa karake 'AptamImAMsA' kI pratyeka kArikAkA vyAkhyAna kiyA hai| aSTasahasrI nyAyakI 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 yahA~taka vicAra hai ki samantabhadra ko samajhane ke lie bhI vidyAnandike zAstroMkA sUkSma abhyAsa Avazyaka hai| aSTasahasrImeM 'AptamImAMsA' tathA 'aSTazatI' meM cacita viSayoMke 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 hotaa| isakA susampAdita navIna saMskaraNa nitAnta Avazyaka hai| aSTasahasrIpara laghusamantabhadra (vi. kI 13vIM zatI ) kI 'aSTasahasrI viSamapadatAtparyaTIkA' tathA yazovijaya (vi. kI 17vIM zatI ) kI 'aSTasahasrotAtparya vivaraNa' nAmaka vyAkhyAe~ haiN|| 3. yuktayanuzAsanAlaGkAra-yaha AptamImAMsAkAra samantabhadrake dvitIya grantha yuktyanuzAsanapara vidyAnandiko vizada TIkA hai| isIlie isake yuktyanuzAsanAlaMkAra tathA yuktyanuzAsanaTIkA ye do nAma prasiddha hai| 1. zrI paM0 darabArIlAlajI koThiyA nyAyAcArya-dvArA AptaparIkSAkI prastAvanAmeM diye gaye paricarAke AdhArase / 2. aSTasahasrI, prazasti, zlo0 2 / 3. aSTasahasrI, pR0 157 /

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prastAvanA 33 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 rahasyodaghATana 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 bahaviSayacita aparva grantha honA caahie| svayaM vidyAnandine zlokavAtika tathA aSTasahasrI-jaise vizAlakAya granthoMmeM cacita kaI viSayoMko vistArake sAtha 'vidyAnandimahodaya' meM dekhanekA parAmarza diyA hai| vAdidevasarine vidyAnandimahodayako nimna paMktiyAM uddhRta kI hai "mahodaye ca 'kAlAntarAvismaraNakAraNaM hi dhAraNAbhidhAnaM jJAnaM saMskAraH pratIyate' iti vadana ( vidyAnandaH ) saMskAradhAraNayoraikAyamacakathat / '' isa mahAn granthake prApta honekI AzA aura prayatna rakhanA caahie| 5. AtaparIkSA-AptaparIkSAmeM, jaisA ki isake nAmase prakaTa hai 'Apta'ko parIkSA kI gayI hai| nyAyakI zailImeM samantabhadrakI AptamImAMsAke bAda yaha pahalA maulika grantha hai, jisameM naiyAyikAdisammata Izvara, sAMkhpAbhimata 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 tadaguNalabdhaye // "" isa padyako nizcala bhUmikApara AptaparIkSAkA vizAla prAsAda nirmita huA hai| AptaparIkSA sarvaprathama patraparIkSAke sAtha 'sanAtana jaina granthamAlA' meM 1913 meM prakAzita haI thI: isake bAda san 1930 meM jaina-sAhitya prasAraka kAryAlaya, bambaIse kevala AptaparokSAkA panaH madraNa haa| pana: sana 1949 meM 'vIrasevAmandira'se paM0 darabArIlAla jo koThiyA nyAyAcArya-dvArA susampAdita hokara mahattvapUrNa prastAvanA Adi tathA hindI anuvAdake sAtha prakAzita haI / 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 udhata kiyA gayA hai jo kinhIM parvavartI jainAcAryoMke pratIta hote hai / 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 priikssitmsdvidyaanndmhodye|"-tttvaarthshlo0, pR0 272 / "yathAgamaM prapaJcena vidyAnandamahodayAt |"-vhii, pR0 385 / "iti tattvArthAlaGkAre vidyAnandamahodaye ca |"-asstts0, 290 / 2. syAdvAdaratnAkara, pR0 349 / 3. AptaparIkSA, kA0 3 /

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satyazAsana-parIkSA 7. patraparIkSA-isa granthameM patralakSaNoMko samIkSA kI gayI hai tathA janadRSTi se patrakA pariSkRta lakSaNa diyA gayA hai| patraparIkSAmeM 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 haiN| vidyAnandikI tarkapradhAna racanAoMmeM yaha sabase adhika laghukAya hai| isakA prakAzana 'sanAtana jaina granyamAlA' meM banArasase san 1913 meM AptaparIkSAke sAtha huA thaa| 8. satyazAsanaparIkSA-prastuta grantha / -AptamImAMsA yA devAgamastotrakI zailI meM likhA gayA yaha eka 30 padyoMkA stotra hai / devAgamastotrakI taraha hI durUha aura jaTila bhI hai / isa stotrakA viSaya zrIpurastha bhagavAna pArzvanAthakI stuti hai| kapila AdimeM anAptatA batalAkara pAzvanAthameM, AptatA siddha kI gayI hai aura unake vItarAgatva, sarvajJatva aura mokSamArgapraNetatvakI 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 adhyayanakI AvazyakatA satyazAsana-parIkSAke prakAzita hone ke 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 kArya meM 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 vidvatsamAjake samakSa prastuta karake vaha kevala upAdhi hI nahIM pAyegA, pratyuta sAhitya zAstrakI mahatI zrIvRddhi bhI kregaa| -gokulacandra 1. patraparIkSA, pR0 10 /

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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 1 evopapadyate, tatraiva vivAdAt, vakturAptatvavat / na tu zAsanatvamAtre, tadebhAvAt, 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 satyalakSaNamupalakSyate / 4. tacca dRSTeSTAviruddhatvamanekAntazAsane eveti tadeva satyazAsanadhavImAroDhumISTe 4 ekAntazAsanaM tu sarvamasatyameva, dRSTeSTaviruddhatvAt / tathAhi [parabrahmAdvaitazAsana-parIkSA] [ pUrvapakSaH ] 5. tAvatparabrahmAdvaitaM dRSTeSTaviruddhameva / idaM hi brahmavAdimatam dezakAlAkArAvyavacchinnaniya'bhicAra-sakalAvasthAvyApipratibhAsamAtram akhaNDajJAnAnandAmRtamayaM parabrahmaikamevAsti na tu dvitIyam / "ekamevAdvitIyaM brahma' [chAndo0 6 / 2 / 1] ityAdyAmnAyAt / 1. tulanA-jayanti nirjitAzeSasarvathaikAntavAdinaH / satyavAkyAdhipAH zazvavidyAnandAH jinezvarAH ||-prmaannpriikssaa maMgalAcaraNa / 2. vivAdAbhAvAt / 3. viruddhyoH| 4. pramANAviruddhasya / 1. tvavidopapadyate k.| 2. khila kha0 / 3. zAsanAveti kh0| 4. mAroDhomISTe k.| 5. mAtrasvarUpam kha0, ga0 /

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satyazAsana-parIkSA [666. kathamekameva parabrahmAsti, parasparaM bhinnAnAM nAnAtmanAM pratIteriti cet , na, ekasyApi tasya bhUte bhUte vyavasthitasya jaleSu candravat anekadhA pratibhAsasaMbhavAt / taduktam "eka eva tu bhUtAtmA bhUte bhUte vyvsthitH| ekadhA bahudhA caiva dRzyate jalacandravat // " [amRtavi0 upa0 50 12 pR0 15 ] iti 7. tathA pRthivyAdayo'pi na tatastattvAntarANi, tadvivartatvAt / taccoccAvacacarAcaraMrUpaprapaJcasyAsya tata eva janmAdibhAvAt / tathaivoktaM bhagavatA bAdarAyaNena-"janmAdyasya yataH" [ brahmasU0 1 / 1 / 2] iti / $ 8. atha kathaM prapaJcAdhyavasAyavidhvaMsanakarAt paramapuruSAt prapaJcasya janmAdIti cet ; na; anAdyavidyAsacivAdeva tasmAttasya bhAvAt / 69. avidyA tarhi dvitIyA syAditi cet ; tadasat ; tasyAH sadasattvavicArAbhyAM pramANapadavImavigAhamAnAyAH, anirvAcyatvAt / taduktam "zranirvAcyA'vidyA-dvitaya-sacivasya prabhavato vivartA yasyaite viyadanilatejo'vanayaH / yatazcAbhUd vizvaM caramacaramuccAvacamidaM namAmastadbrahmAparimitasukhajJAnamamRtam // " ] iti 10. nanvevamapi vivartavivarte' dvaitasya bhAvAt kathamadvaitasiddhiriti cet ; na; vivartAnAM rajyo' bhujaGgAkAravat mAyArUpANAmeva tasmin pratibhAsanAt / tadapyuktam "yasmin rajjubhujaGgavat tribhuvanaM bhAti bhramAnnirbhaye / so'haM nityanirAmayAmRtavapuH saMsArasAraH param / / " ] iti 11. sakalo'pyeSa vivartaH satyAmavidyAyAM pratibhAti, natvavidyAnivRttau / sA cAvidyAnivRttireva mokSaH / tasya copAyo brahmasAkSAtkAra eva / so'pi zravaNa-manana-dhyAnairbhavati / tathaiva zrutiH-"zrAtmA vA re draSTavyaH zrotavyo'numantavyo nididhyAsitavyaH' [ bRhadA0 2 / 4 / 5 ] tathA smRtizca--- "zrotavyaH zrutivAkyebhyo mantavyazcopapattibhiH / matvA ca satataM dhyeya pate darzanahetavaH // " ] iti $ 12. tatropaniSadvAkyAnAM parabrahmaNi10 tAtparyAvadhAraNaM zravaNam / zrutArthasya yuktyA vicAraNaM mananam / zravaNamananAbhyAM nizcitArthasya manasA paricintanaM dhyAnam / tacca nityAnitya 1. nAnAsvarUpANAM ghaTapaTAdyarthAnAm / 2. bhinnatattvAni / 3. paramapuruSAt / 4. paramapuruSAt / 5. avidyaayaaH| 6. paramapuruSe / 1. paramabrahma0 kh0| 2. --dnedaataapr-k0| 3. bhagatA kh0| 4. janmAditi kha0, g0| 5. tIyasthAditi kh0| 6. yasya viya0 ka0 / yasmaitat viya0 g0| 7. vivAvivarti ka0 kha0 / 8. rajjau ka0 / 9. dAraH ka0, ga0 / dArA kha0 / 10. paramabrahmaNe kha0 /

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- 17 ] parabrahmAdvaitazAsana-parIkSA 3 vastuvivekaH zamadamAdisaMpattiranAmutra ca vairAgyaM mumukSutvamiti' sAdhanacatuSTayasaMpannasya saMpadyate / . tasmiMzca brahmasAkSAtkAraH / tatra ca paramabrahma kI bhAvalakSaNamokSaprAptiriti / [ uttarapakSaH ] $ 13. tadetadadvaitaikAntazAsanaM pratyakSaviruddham ; pratyakSeNa dezakAlAkArabhedaviziSTAnAM kriyAkArakANAM sthAnagamanAdigrAmArAmakarituragAdirUpANAM nAnAbahirarthAnAM tadviSayavicitrapratibhAsavizeSANAM paramArthAnAM parasparato vyAvRttAnAM prasphoTamadhyavasAyAt / bhedAvabhAsinA ca pratyakSeNAdvaitasya viruddhatvAt / sarvathaikasmin bhedapratyakSasyAnupapatteH / $ 14. nanvekasminnapi kriyAkAraka bheda pratyakSAdeH saMbhavAt svapnasaMvedanavat kathamadvaitaM [pratyakSa ] viruddhamiti cet, na, svapnasaMvedanasyApyekatve tadvirodhasya tadavasthatvAt / tatrAnyadeva hi kriyAvizeSasaMvedanaM svavAsanottham, anyadeva ca kArakavizeSasaMvedanaM pratyakSam, na punarekameva, taddhetuvAsanAbhedAbhAvaprasaMgAt / jAgradazAyAmiva svapnAdidazAyAmapi puMso'nekazaktyAtmakasya kriyAkAraka vizeSa pratibhAsavaicitryavyavasthiteH / kasyacidekarUpasyAtmagaganAderapyane kAntavAdinAm anekakriyAkArakavizeSapratibhAsAlambanatvA 'siddherviruddhameva tatpratyakSeNAdvaitam / $ 15. nanu bhedAvabhAsIdaM pratyakSaM bhrAntam, indrajAlAdipratyakSavaditi cet; tadetaddbhrAntataram, uktadoSA'parihArAt / sarvathaikasmin bhrAntasyA'bhrAntasya vA bhedapratyakSasya dRSTAntAbhAvenAsaMbhavAt / bhrAntenApi ' tenAdvaitavirodhasya tadavasthatvAt / yathAkathaJciduktamapyetadayuktam ra, yasmAdindra jAlAdikameva bhrAntam, bAdhakasadbhAvAt / nahi 'karoti kumbhaM kumbhakAro daNDAdinA, bhuGkte pANinaudanam' ityAdi kriyAkAraka bhedapratyakSaM bhrAntam, bAdhakAbhAvAditi bAlAbalAdayo'pi pratipadyante / taduktaM bhaTaTAkalaGkadevai : " indrajAlAdiSu bhrAnta morayanti na cAparam / api cANDAlagopAlabAlalolavilocanAH // " [ nyAyavi0 152 ] iti $ 16. nanvatrApi bAdhakamastyeveti cet, tadasat; pratyakSaviSayabhedAnyathAbhUtaparamabrahmA dvaitasAdhakasya kasyacidapi pramANasyAsaMbhavAt / viSayAnyathAtvasAdhakasyaiva bAdhakatvopapatteH zuktau rajatajJAnasya zuktikA jJAnavat / $ 17. nanu ca pratyakSameva paramabrahmasAdhakam, akSivisphAlanAnantaraM nirvikalpakasya sanmAtravidhiviSayatayotpatteH, sattAyAzca paramabrahmasvarUpatvAt / "asti hyAlocanAjJAnaM 10 prathamaM nirvikalpakam / bAlamUkAdivijJAnaM 11 sadRzaM zuddhavastujam // " [ mI0 lo0 pratyakSa0 lo0 120 ] 8 1. bhedapratyakSeNa / 1. mumukSatva ka0, ga0 / 2. prasphuTa ga0 / 3. kriyAkArabheda0 kha0 / 4. karabai tadvi0 ka0 / 5. kArakaH saMvedanam ka0, kha0 16. -lambanAtvA0 kha0 / - lambakatvA0 ga0 / 7 tadaprayuktam ka0, kha0 / 8. bAdhakasyopapatte ka0 / 1. ga pratau 'ca' nAsti / 10. -najJAnam ka0, kha0 / 11. - vijJAnasa0 ga0 /

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satyazAsana-parIkSA [18iti vacanAditi cet, tadetatsutarAM pratyakSabAdhitam ; sakalavizeSarahitasya sarvathA nityasya niravayavasya vyApakasya sanmAtrasya paropavarNitasvarUpasya jAtucidapyananubhavAt / akSivisphAlanAnantaramapi pratiniyatadezakAladraSTavyatvAdivizeSaviziSTasyaiva sattAdisAmAnyasya sAkSAtkaraNAt ; apratiniyatadezasya draSTurananyasyAdarzanAt , anyathA pratItyapalApaprasaMgAt / daNDakuNDalAdyAkArakuNDalinoriva sAmAnyavizeSayoranyonyaparihAreNAvasthAnAnupapatteH, anyatarasyAbhAve'nyatarasyApyabhAvAcca / taduktam "nirvizeSaM na sAmAnyaM bhavet kharaviSANavat / sAmAnyarahitatvAcca vizeSa stadvadeva hi // " [mI0 zlo0 AkRti0 zlo0 10 ] iti $ 18. tato na pratyakSaM paramabrahmasAdhakaM pratyuta tabAdhakameva syAt , vidhivat parasparavyAvRtterapyadhyakSataH prtiiteH| 19. nanu na pratyakSamadvaitabAdhakaM tasya vidhAtRtvena niSeddhRtvAbhAvAt / "AhurvidhAta pratyakSaM na niSedhRvipazcitaH / naikatva Agamastena pratyakSeNa pravAdhyate // " [brahmasiddhiH ] iti vacanAditi cet, tadasaMgatam ; pratiniyatArthavidhiviSayasya pratyakSasyAgamasya vA niSeddhRtvopapatteH, kevalavidhipratipattereva anyapratiSedhapratipattirUpatvAt , kevalabhUtalapatipattareva ghaTAbhAvapratipattirUpatvasiddheH / nahyayaM pratipattA kiMcidupalabhamAnaH pararUpaiH saMkIrNamupalabhate, yataH pramANAntarAttatyatiSedhaH sAdhyate / tato vidhAtreva pratyakSamupaniSadvAkyaJceti niyamasyAsaMbhavaH, anyathA tato vidyAvada vidyA vidhAnAnuSaMgAt / so'yamavidyAvivekena sanmAtraM kutazcit pratIyanneva' 'na niSeddhapratyakSamanyadvA' iti bruvANaH kathaM svasthaH ? kathaM vA 'pratyakSAdeniSeddhRtvAbhAvaM pratIyAt ? yatastaipratipattiH tasyaivA'bhAvaviSayatvasiddheH / pratyAkSAdevidhAtRtvapratipattireva niSeddhRtvAbhAvapratipattiriti cet ; tarhi siddhaM bhAvAbhAvaviSayatvaM tasya / tathA ca pratyakSeNAdvaitaikAnto bAdhyata eveti kathaM tattasya 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. paramapuruSaniSedhaH / 3. vidhAtRtva / 4. pratyakSasya / 5. advaitasya / 6. kRtyA-pizAcinIti / "kRtyAzabdenAtharvamantraiH pAvake homavidhAnena kRtena puruSo yo niSkrAmati saH kartuH zatru vyApAdayati yadi vA ,zatrurbalavAn bhavati japahomadAnastadA sA yenotthApitA tameva vinAzayati |"-niitivaa0 saM0TI0 pR. 135 / 1. -ttvaamvishe-k.| 2. vizeSAsta0 kh0| 3. -kSadvaita ka0, kh0| 4. -masti na ka0 / 5. sAdhyeta g0| 6. pratipanneva kha0, g0| 7. pratyakSAdhe ni-k0| 8. -mAsataH ka0, kha0 / 9. mAsaH sva-ka0, kha0 / 10. nirguSThAhetoH k0| nirduSTAddhetoH kha0, g0| 11. savadhAyadAkRtyo-ka. -dhaaydhaay-kh0|

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- 24] parabrahmAdvaitazAsana-parIkSA pratibhAsAntaHpraviSTatvena puruSAdvaitasiddhau hetusAdhyadvaitasya durnivAratvAt / taduktaM svAmisamantabhadrAcArya: "hetoradvaitasiddhizcet dvaitaM syaaddhetusaadhyyoH| hetunA cedvinA siddhidvaitaM vAGmAvato na kim // " . [AptamI0 zlo0 26 ] iti 21. nanu hetoradvaitasiddhAvapi na hetusAdhyayodvaitaM bhaviSyati, tAdAtmyopagamAt / na ca tAdAtmye sAdhyasAdhanayostadbhAvavirodhaH; sattvAnityatvayorapi tathA bhAvavirodhAnuSaMgAt / kalpanAbhedAdiha sAdhyasAdhanadharmabhede prakRtAnumAne'pi kathamavidyopakalpitahetusAdhyayostadbhAvavighAtaH; sarvathAvizeSAbhAvAditi cet, na; zabdAdau sattvAnityatvayorapi kathaMcittAdAtmyAtsarvathAtAdAtmyAsiddheH, tatsiddhau sAdhyasAdhanabhAvavirodhAt / na cAsiddhamudAharaNaM nAma, atiprasaGgAt / kiM ca na samyagidaM sAdhanaM viruddhatvAt, pratibhAsa-tadviSayAbhimatayoH kathaJcidbha de sati samAnAdhikaraNatvasya pratIteH sarvathA pratibhAsAntaH praviSTatvA'sAdhanAt svaviSayasya / na hi 'zukla: paTaH' ityAdAvapi sarvathA guNadravyayostAdAtmye sAmAnAdhikaraNyamasti, sarvathAbhedavat / 'pratibhAsasvarUpaM pratibhAsate' ityatrApi na pratibhAsA tatsvarUpayorlakSyalakSaNabhUtayoH sarvathA tAdAtmyamasti; pratibhAsasya sAdhAraNA'sAdhAraNadharmAdhikaraNasya svasvarUpAdasAdhAraNadharmAt kathaJcidbhadaprasiddheH, anyathA tatsAmAnAdhikaraNyAyogyAt11 'suvarNa suvarNam' iti yathA, sahyavindhyavadvA12 / tadevaM13 yat pratibhAsasamAnAdhikaraNaM tatpratibhAsAt kathaJcidarthAntaram ; yathA pratibhAsasvarUpam / pratibhAsasamAnAdhikaraNaM ca sukhanIlAdi sarvamiti sAdhyaviparItasAdhanAt heto dvaitsiddhiH| 22. athAgamamtatsAdhako'styeva "sarva vai skhalvidaM brahma' [ maitrA0 4 / 6] ityAdyAgamasya paramabrahmasAdhakasya sadbhAvAditi cet , tadapi svavadhAya kRtyotthApanameva, advaita-tadAgamayodvaitaprasaMgAt / 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 / tadA14 brahmavattadAgamasyApyasiddhatvaM15 syAt , 16sarvathApyasiddhasvabhAvasya siddhatvavirodhAt , siddhA'siddhayorbhedaprasakteH / 24. kiMca "sarva vai khalvidaM brahma" [ maitrA0 4 / 6 ] ityAdyAmnAyAdapi dvaitasiddhireva syAt, sarvasya prasiddhasyA'prasiddhena brahmatvena vidhAnAt / sarvathA prasiddhasya 1"vidhAnAyogAdaprasiddha 1. sattvamasatvavyAvRttyAtmakam , anityatvaJca nityavyAvRttyAtmakamiti vyAvRttibhedAttayomeMde / 1.-prativiSTatvena k0| 2. sarvathAvizeSAditi kaa| 3. satyA ka0, kh0| 4. -nityayoH g0| 5. kathaMcittAdAtmyAsiddheH kH| 6. tdvissaayaabhi-k0| 7. pratibhAsataH g0| 8. ityAdinAvapi ka0, kh0| 9. sAmAdhikaraNyamasti k0|10. prati tat k0| 11. yogAt kh0| 12. vindha k0| 13. tadeva g0| 14. tathA ka0, kh0| 15. -msyaasi-g0| 16. sarvapya ka0 / 17. vidhAnayogAt ka0, kh0|

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6 [ 25 - cat' / kvacidAtmavyaktau prasiddhasyaikAtmyarUpasya brahmatvasya sarvAtmasvanAtmAbhimateSu ca vidhAnAt / dvaitaprapaJcAro' pavyavacchede'pi tadAgamAd vyacacchedyavyavaccheda 'kasadbhAvasiddheH kathamadvaitasiddhiH ? AmnAyasya paramabrahmasvabhAvatve na tatastada dvaitasiddhiH 4 | svabhAva -svbhaavvtostaadaatmyaikaantaanupptteH| satyazAsana-parIkSA $ 25. atha svasaMvedanameva puruSAdvaitasAdhakamiti cet; na; svasaMvedanAtmanodvaitaprasaMgAt / na hi svasaMvedanamapi sAdhanamAtmano'nanyadeva; sAdhanatvavirodhAt, anumAnAgamavat sAdhyasyaiva sAdhanatvopapatteH, prakRtAnumAnAgamayoriva svasaMvedanapratyakSasyApi sAdhana [tva ] syAbhAvAt / 5 $ 26. na ca puruSAdvaitaM svataH siddhyati, vijJAnAdvaitavat, svarUpasya svatogaterabhAvAt, anyathA kasyacittatra vipratipatterayogAt ', vijJAnAdvaitasyApi prasiddheriSTahAniprasaMgAceM / $ 27. nanuM vijJAnAdvaitaM na svato'vasIyate, tasya kSaNikasyaikakSaNasthAyitayA niraMzasyaikaparamANurUpatayA sakRdapyanubhavAbhAvAditi cet; na, puruSAdvaitasyApi nityasya sakalakAlakalAkalApa - vyApitayA sarvagatasya ca sakaladezapratiSThitatayA sakRdapyanubhavAbhAvA'vizeSAt " / 'svataH siddhaM brahma' ityupagame; dvaitamapi svataH sakalasAdhanA'bhAve'pi kiM na siddhyet; tattvopaplavamAtraM vA nairAtmyaM vA "svAbhilApamAtrAvizeSAt ? sarvasya sarvamanorathasiddhirapi durnivArA syAt / evaM " parabrahmasAdhakasya kasyacidapi pramANasyAbhAvAt bhedagrAhipratyakSasya bAdhakAbhAvo vyavatiSThata eva, 11 etadanyasyApi bAdhakasya ayogAt / 0 $ 28. syAdAkUtam --vivAdApannaM pratyakSAdi mithyaba, bhedapratibhAsatvAt, svapna pratyakSAdivaditi; tadasat ; prakRtAnumAne pakSa hetu dRSTAntabhedapratibhAsasyA'mithyAtve tenaiva hetorvyabhicArAt / tanmithyAtve tasmAdanumAnAt sAdhyA'prasiddheH / parAbhyupagamAt pakSAdibhedapratibhAsasyA'mithyAtve'pi na doSaH iti cet; na; svaparAbhyupagamabhedapratibhAsena vyabhicArAt / tasyApi parAbhyupagamAntarAda13 mithyAtvAddoSAbhAve sa eva tadbhedapratibhAsena vyabhicAraH 1 4 iti na kvacidvyavatiSThet / 14 $ 29. kazcidAha - brahmAdvaitasyAmithyAsa vinmAtrasya 4 5 svataH siddhasya kriyAkArakabhedapratyakSAdInAM 1' bAdhakasyAbhAvAtteSAM bhrAntatvaM tato na tadvirodhakatvamiti; tadapi na sAdhIya:, tathA sati bAdhyabAdhakayorbhedAt, dvaitasiddhiprasaMgAt / 2 1. yathA sarvathA'prasiddhaM kharaviSANAdi na vidhIyate / 2. - tulanA - "taddhi saMvedanAdvaitaM na tAvatsvataH siddhyati puruSAdvaitavat, svarUpasya svatogaterabhAvAt, anyathA kasyacittatra vipratipatterayogAt, puruSAdvaitasyApi prasiddheriSTahAniprasaGgAcca / " - Aptapa0 pR0 182 / 3. - tulanA-"nanu ca puruSAdvaitaM na svato'vasIyate, tasya nityasya sakalakAlakalApavyApitayA sarvagatasya ca sakaladezapratiSThitatathA vA'nubhavAbhAvAditi cet; na, saMvedanAdvaitasyApi kSaNikasyaikakSaNasthAyitayA niraMzasyaikaparamANurUpatayA sakRdapyanubhavAbhAvAvizeSAt / " - zrAptapa0 pR0 182 / 4. yathA hi vijJAnAdvaitavAdinoktam - "svarUpasya svatogateH " [ pra0 vA0 1 / 5 ] iti nopapadyate tathaiva / 5. kathaM na siddhayet ? 6. kriyAkArakAdInAm / 1. - ropo vya-ka0, kha0 / 2. - mAd byavacchedaka - ga0 13. - taddvaita0 kha0 / 4. ka0 pratau iyaM paMktirnAsti / 5. - reva ka0 / 6. - tirayo0 ka0, kha0 / 7. ka0 pratau na ca puruSadvaitaM ityasmAt padAdArabhya ....avizeSAt' iti paryantaM pATho nAsti / 8. mAtravize0 ka0, kha0 / 1. paramabrahma kha0, ga0 / 10. - pratyakSa kha0 / 11. tadanyasyApi ga0 / 12. - khenaiva / 13. mithyAho 0 ka0, kha0 / 14. tadbhedena vyabhi0 kha0 | 15. dvaitasya saMvi0 kha0 / 16. - kasyabhAvAt kha0 /

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- 33 ] parabrahmAdvaitazAsana-parIkSA $ 30. na ca paropagamamAtrAttayorbAdhyabAdhakabhAvaH, 'paramArthatastadabhAvApatteH / tataH sakalabAdhakAbhAvAt abhrAntena pratyakSeNa prasiddho'yaM bhedaH kathamadvaitaM na virundhyAt / tayoH parasparavirodhAt / tata eva bhedamadvaitaM virundhyAditi cet; na; advaitasyAbhyupagamamAtratvAt, tatsAdhakapramANAbhAvasya prAgevoktatvAt bhedasya ca pramANasiddhatvAt tadgrAhipratyakSasya bAdhakAbhAvAt, abhrAntatvena sAdhitatvAt / nahi kasyacidabhyupagamamAtraM pramANasiddhaM kriyAkArakabhedaM pratiruNaddhi, kSaNikAbhyupagamavat / tadevaM * sakalabAdhakavaidhuryAdabhrAntapratyakSaprasiddha kriyAkArakabhedaH, so'yamadvaitaikAntapakSe virudhyata eveti siddhaM paramabrahmAdvaitazAsanaM pratyakSaviruddhamiti / taduktaM zrIsvAmisamantabhadrAcAryaiH "kAntapakSe'pi dRSTo bhedo viruddhayate / kArakANAM kriyAyAzca naikaM svasmAt prajAyate // " $ 31. etenaiva iSTaviruddhaM ' cAdvaitazAsanam / uktaM ca advaitasAdhakAnumAnAgamAbhyAM dvaitasya siddheruktatvAt / advaitazabdaH " svAbhidheyapratyanIkaparamArthApekSaH, naJ pUrvA'khaNDapadatvAt ; 'ahetvabhidhAnavat' ityanumAnavirodhAcca / tadapyuktaM bhagavadbhiH svAmibhiH " zradvaitaM na vinAdvaitAdaheturiva hetunA / saMzinaH pratiSedho na pratiSedhyAhate kvacit // " 7 [ AptamI0 zlo0 24 ] iti [ AptamI0 lo0 27 ] iti $ 32. tathA brahmavAdinAM dharmAnuSThAnaM na pratiSThAmiyarti, teSAM puNyapApasukhaduHkhehaparalokavidyetarabandhamokSAsaMbhavAt, tattvopaplavavAdivat / tathaiva svAminaH prAhuH - "karmadvaitaM phaladvaitaM lokadvaitaM ca no bhavet / vidyA'vidyAdvayaM na syAdbandhamokSadvayaM tathA // " $ 33. etena yaduktaM vedAntavAdibhiH 'ekameva brahma nAnAtmatayA dRzyate, brahmavivartAH pRthivyAdayaH, brahmaprAptirmokSaH, zravaNAdibhiH " brahmasAkSAtkAra' ityAdi, tatsarvaM bandhyA stanandhayasaurUpyavyAvarNanavadupekSAmarhati, kenApi pramANena brahmasiddherabhAvAt, anyathA pramANaprameyeMdvaitaprasaMgAt / bhrAntena pramANena tatsiddhau svapnopalabdhadhUmAdinA paramArthapAvakAdisiddhiprasaMgAt / candramarIcijAlasannidhivizeSAt pariNamajjala 1deg pudgalavikAratvAt paramArthenaiva pratibimbena candrapratipatteH / bhrAntena pramANena pramANamantareNa vA brahmAdvaitasiddhau tathA dvaita- nairAtmyAdisiddhirapi durnivArA syAt / tathA'' dvaitA'dvaitayorbAdhaka sAdhakAbhAvAdvedAntinAM dRSTahAniradRSTakalpaneyaM kevalamupahAsAya jAyate / [ AptamI0 zlo0 25 ] iti 1. bhedAbhedayoH / 2. tulanA - aSTasa0, 161 / 3. " eSa bandhyAsuto yAti khapuSpakRtazekharaH / mRgatRSNAmbhasi snAtvA zazazRGgadhanurdharaH // " ityAdi vyAvarNanavat / 4. rUpeNa dvaitaprasaGgAt / 1. paramArthaH ga0 / 2. - taM viru0 ka0, ga0 / 3. - voktatvAttasya ca ga0 / 4. -ka baidhuryA0 kha0, ga0 / 5. ga0 pratau 'ca' nAsti / 6. mAnAbhyAM ka0, kha0 / 7. sAmidheya kha0 / 8. zravaNAdinA paramArthamiH brahma0 ga0 / 9. - meyaprasa0 ka0, kha0 / 10. - majvalapu0 kha0 / 11 tato kha0, ga0 /

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satyazAsana-parIkSA [ 34 $ 34. 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 aSTa-doSa -saMskAra - " yantra-mantra-tantrAdeH svapndrajAlAdimithyApratItihetutvapratipatteH / tasyAH sadrUpatve dvaitasiddhiH' prasakteriti / avidyAyAH sadasattvAbhyAmanirvAcyatve katham 'avidyA saMsAradazAyAmasti, saMsArasyA'vidyAvilAsatvAt; muktidazAyAM tu nAsti, mukta ravidyAnivRttirUpatvAt ' iti ziSyaM prati pratipAdyeta / tadA tasyAH sadasattvAbhyAM vAcyatvasaMbhavAt / tathA cApratipAdane vineyAnAM kathaM mokSAya pravRttiH, saMsAramokSasvarUpAnavabodhAt / 'anirvAcyA vidyA' ityavidyA svarUpakathanamidaM svavacanaviruddham - 2 " yAvajjIvamahaM maunI brahmacArI ca matpitA / mAtA mama bhavedvandhyA smarAbho'nupamo bhavAn // " 8 [ J ityAdi vacanavat / anirvAcyazabdenA vidyAnabhidhAne cAnarthakavacanatayA nigrahasthAnatvApatteH / $ 35. nanu vastunyeva pramANapravRttirnAvastuni / tato'smAbhirvastuvRttamapekSyAvidyA 10 vyavasthApyate / taduktam- "brahmavidyAvadiSTaM cennanu doSo mahAnayam / niravadye 11 ca vidyAyA AnarthakyaM prasajyate // nAvidyAsyetyavidyAyAmevAsitvA prakalpyate / 12 brahma [dhArA]tvavidyeyaM na kathaJcana yujyate // yato'nubhavato'vidyA brahmAsmItyanubhUtimat / ato mAnotthavijJAna-dhvastA sApyanyathAtmatA 13 // brahmaNyavidite 14 bAdhAnnAvidyetyupapadyate / nitarAM cApi vijJAte 15 mRSA [dhI ]rnAstyabAdhitA / / vidyAvAnavidyAM tAM na nirUpayituM kSamaH / vastuvRttamato'pekSya 16 nA vidyeti nirUpyate // vastuno'nyatra mAnAnAM vyApRttirnahi yujyate / avidyA ca na vastviSTaM mAnAghAtA sahiSNutaH // avidyAyA zravidyAtve idameva ca lakSaNam / mAnAghAtAsahiSNutvamasAdhAraNamiSyate / / " 1. puNyapAparUpakarma / 2 avidyAyAH / 3. bhavAn smarAmaH kAmatulyakAntiH tathApi anupamaH upamArahitaH iti svavacanaviruddham / 1. paramabrahmAsti kha0, ga0 12 - tiprathama0 ka0, kha0 / 3. - mApanIpadyate ka0 / 4. -ti pRSTamAcaSTAM ka0, ga0 / 5. zravidyAyA ka0 / 6. - doSayantra ka0, kha0 / 7. dvaitaprasiddhiH ga0 / 8. tathA ga0 / 9. vastunaiva ka0, kha0 / 10. -mapekSAvi0 ka0, kha0 / 11. niravidye ka0, ga0 / 12. brahmAdvArAtva0 ka0, kha0, ga0 / 13. -thAtmanA kha0 / 14. vidhIte ka0 / 15 mRSAdernAsti ka0 / mRSAdirnAsti ga0 / 16. mastuvRttamataupekSa nA0 ka0 | 17. -raNa iSyate ka0, kha0 / [ saMbandhavA0 zlo0 175-81 ]

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41] parabrahmAdvaitazAsana-parIkSA 36. na caivamaprAmANikAyAmavidyAyAM kalpyamAnAyAM kazciddoSaH, tasyAH saMsAriNaH svAnubhavAzrayatvAt / dvaitavAdina eva dRSTAdRSTArthaprapaJcasya pramANabAdhitasya kalpanAyAmanekavidhAyAM bahuvidhadoSAnuSaMgAt / tadapyuktam--- "tvatpakSe bahukalpyaM syAt sarva mAnavirodhi ca / kalpyA'vidyaiva matpakSe sA cAnubhavasaMzrayA // " [saMbandhavA0 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 116 ] ityakalaGkadevairapyuktatvAt / bahiHprameyApekSayA tu kasyacit saMvedanasyAvidyAtvaM bAdhakapramANAvaseyaM kathamapramANaviSayaH, tadbAdhakaM punararthAnyathAtvasAdhakameva pramANamanubhUyata iti vastuvRttamapekSyaivAvidyA niruupnniiyaa| $ 39. na ca kathaMcidvidyAvato'pyAtmanaH pratipatturavidyAvattvaM virudhyate yato'yaM mahAn doSaH syAt / nApyavidyAzanyatve kathaMcidvidyAnarthakyaM prasajyate, tatphalasya sakalavidyAlakSaNasya bhAvAt / $ 40. na cAvidyAyAmeva sthitvA 'asyeyamavidyA' iti prakalpyate, sarvasya vidyAvasthAyAmeva avidyetaravibhAgavinizcayAt ', svapnAdyavidyAdazAyAM tadabhAvAt / tatazcAtmAdvAraivAvidyA ayuktimatI / yasmAdanubhavAt 'avidyAvAnahamasmi' ityanubhavavAnAtmA tat eva kathaMcit pramANotthavijJAnAbAdhitAdavidyApi deg saivetyAtmatAvirodhAbhAvAt / na cAtmani kathaMcid 10 vidite'pyavidyeti nopapadyate, bAdhAvirodhAt / kathaMcidvijJAte'pi vA'vidyeti nitarAM ghaTate / viditAtmana eva tavAdhakatvavinizciteH kathaMcidbAdhitAyA buddhamRSAtvasiddheH / $ 41. na ca kathaMcidavidyAvAneva narastAmavidyAM nirUpayituM kSamaH, sakalaprekSAvad vyavahAravilopAt / yadapi pramANAghAtAsahiSNutvamasAdhAraNaM lakSaNamavidyAyAH, tadapi pramANasAmarthyAdeva nizcetavyamiti11 na pramANAtikrAntA kAcidavidyA nAma, yadabhyupagame brahmAdvaitaM na viruddhayate / - [iti puruSAdvaitazAsanaparIkSA ] 1. tulanA-aSTasaha. pR0 162-163 / 1. kalpa0 ka0 / 2. kalpanAma0 k0| 3. sAnubha0 ka0 / 4. -mavidyAM vA g0| 5. mahAdoSaH kh0| 6. lakSaNabhAvAt khH| 7. -ganizca0 k0| 8. -vAnA tataH khH| 9. sairetyA. kh0| 10. vidhIyatepya. k0| 11. nizci0 ka0 / 12. ciruddhat ga0 /

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satyazAsana-parIkSA [ zabdAdvaitazAsanaparIkSA ] $ 42. tadetena zabdAdvaitamapi nirastam, puruSAdvaitavattasyApi ' nigaditadoSaviSayatvasiddheH / prakriyAmAtra bhedAttadavyavasthAnupapatteH, svapakSetarasAdhakabAdhakapramANAbhAvAvizeSAt svataH siddhyayogAdgatyantarAbhAvAccetyalamatiprasaMginyA kathayA / sarvathaivAdvaitasya dRSTeSTaviruddhatvenA satyatvasya vyavasthitatvAt / " 10 brahmavidyA pramApAyAt sarvaM vedAntinAM vacaH / bhavetpralApamAtratvAnnAvadheyaM vipazcitAm // brahmAdvaitamataM satyaM na dRSTeSTavirodhataH / na ca tena pratikSepaH syAdvAdasyeti nizcitam // [ iti zabdAdvaitazAsanaparIkSA ] 1. dvaitattasyApi kha0 / [ 1

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[vijJAnAdvaitazAsana-parIkSA ] tathA vijJAnAdvaitazAsanaM dRSTeSTaviruddham, [ pUrvapakSaH] $ 1. tathA hi-tAvadidaM khalu vijJAnAdvaitinAmiSTam, antaraGgasya svasaMviditajJAnasyaiva vastutA na tu bahiraGgasyArthasya, jaDasya pratibhAsAyogAt,1 vedyavedakalakSaNasya paraparikalpitasya vyabhicAritvAt / 2. [ tatra ] tAvatsautrAntikaparikalpitatajjanmatAdrupyatadadhyavasAyAH na pratyekaM vedyavedakalakSaNam ; cakSuSA' samAnArthasamanantaravedanena 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-yagrAhyagrAhakAkAraM tatsarvaM bhrAntam, yathA svapnendrajAlAdijJAnam, tathA ca pratyakSAdikamiti / na hi bhrAntapratyakSAdikaM bahirarthasya vyavasthApakam, svapna pratyakSAderapi arthavyavasthApakatvaprasaMgAt / evaM yuktyA anupapadyamAnA bahirA dRSTA api na zraddheyAH , __ "yuktyA yanna ghaTAmupaiti tadahaM dRSTvApi na zraddadhe / " [ ] iti vacanAt / $ 4. bahirarthAnAmevamasaMbhavAt saMvittireva khaNDazaH pratibhAsamAnA sakalavedyavedaka vyavahArAya kalpyate / taduktam "nAvanirna salilaM na pAvako na marunna gaganaM na cAparam / vizvanATakavilAsasAkSiNI saMvideva parito viz2ambhate // " anyacca, ] iti "eka saMvidi vibhAti bhedadhInnIlapIta sukhaduHkharUpiNI / nimnanAbhiriyamunnatastanI stroti citraphalake same yathA // " ___] iti 1. cakSuSA ghaTajJAnaM jAyate na tu tat cakSuhikam / 2. samAnArthe yat pUrvajJAnAdutpannam anantarajJAnaM tat pUrvajJAnAdutpannam atha ca pUrvajJAnAkAraM tathApi nottaraM jJAnaM pUrva jAnAti, jJAnaM jJAnasya na niyAmakamiti siddhAntAt / 3. zaktikAyAM rajatamitijJAnaM rajatAdhyavasAyi, na ca rajate pra 4. zukle zaGkha jAyamAnaM pItAkArajJAnaM zaGkhAdutpannaM zaGkhAkAramatha ca zaGkhAdhyavasAyi, na ca pramANam / 5. kArya jJAnaM tannimittakAraNaM bhavati vedyam / 6. ckssuraadinaa| 7. uddhRtamidam-aSTaza0 aSTasaha. pR0 234 / 1. mAsa yoga0 kh0| 2. ka0, ga. pratau 'tatra' padaM nAsti / 3. pitAkAra. ka. / 4. sakalavedaka. g0| 5. dhInIlapItasu0 kha0, g0| 6. samA...."ka0 /

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satyazAsana-parIkSA $ 5. tadevaM bahirAkhyadvitIyarahitatvAdadvaitamanubhavasiddhavijJAnamAtrameva vyavatiSThata iti / [ uttarapakSaH ] 6. tadetat vijJAnAdvaitaM pratyakSaviruddham ; vijJAnarUpa antararthavada bahirarthasyApi nIlAdeH paramArthasya pratyakSeNopalakSaNAt / bhrAntaM tatpratyakSamiti cet ; na, vAdhakAbhAvAt / ukta eva vedyavedakalakSaNAbhAvo bAdhaka iti cet, tAvadevaM vadatA yogAcAreNa vijJAnAnAM kSaNikatvamananyavedyatvaM nAnAsaMtAnatvamanumAnenaiva vyavasthApanIyam, svasaMvedanAttadasiddheH; saMvidA kSaNikatvenA'nanyavedyatvena nAnAsaMtAnatvena nityatvena ca sarvavedyatvenaikatvena paramabrahmaNA jJAnavAdinA iva svasaMvedanAbhAvAt / anyathA tato brahmasiddharapi durnivAratvAt / tataH kSaNikatvAdivyavasthApanamanumAnenaivAstu / tathA ca kSaNikatvAdau kathaMcidvedyalakSaNaM yadi vyavatiSThet tadA prakRtasaMvidAM kSaNikatvAdisAdhanaM laiGgikajJAnena kRtaM syAnnAnyathA / 7. na cAnuktadoSaM vedyalakSaNamasti, vijJAnavAdinA tajjanmAderanaikAntikatvadoSavacanAt / saMvitkSaNikatvAdAvanumAnavedanasya' tatsaMbhave nAnyatra bahirarthe tadasaMbhavo'bhidheyaH sarvathA vizeSAbhAvAt / 68. atrAyaM prayogaH-vimatyadhikaraNabhAvApannaM jJAnaM sAkSAtparamparayA vA svarUpavyatiriktArthAlambanam ; grAhyagrAhakAkAratvAt ; saMtAnAntarAdyanumAnavat / viplavajJAnagrAhyagrAhakAkAritvena' vyabhicAra iti cet ;na'; saMtAnAntarAdisAdhanasyApi vyabhicAraprasaMgAt / na hi vyApAravyAhArame(da)ni so' vipluto nAsti, yenAvyabhicArihetu: syAt / yadi jAgradazAbhAvisatyAbhimatavyApArAdiheturavyabhicArI syAt10 tarhi 11tathAvidhagrAhyagrAhakAkArakatva heturapyavyabhicArI bhavet , tathaiva vivakSitatvAt / 69. atha satyAbhimatajJAnena vAsanAbhedo gamyata1 iti cet ; tadanyatrApi samAnam / yathaiva hi jAgraddazAyAM bahirarthavAsanAyA dRDhatamatvAt tadAkArajJAnasya satyatvAbhimAnaH; svapnAdidazAyAM tu tadavAsanAyA dRDhatvAbhAvAttadvedanasyAsatyatvAbhimAno lokasya na paramArthato bahirarthaH siddhyatIti vAsanAbhedo gamyate, tathAnupaplavadazAyAM saMtAnAntarajJAnasya vAsanAyA dRDhatamatvAt satyatAbhimAno, anyatra tadadAAdasatyatAvyavahAra iti vAsanAbhedo gamyatAm, na tu saMtAnAntaram / tadanabhyupagame svasaMtAnakSaNakSayAdisiddhiH kathamabhyupagamyate; tataH sudUramapi gatvA kiMcidvedanaM sveSTatattvAvalambanameSitavyam / tammAdayaM mithyAdRSTiH parapratyAyanAya zAstraM vidadhAnaH paramArthataH saMvidAno15 vacanaM tattvajJAnaM ca pratiruNaddhi iti na kiMcidetat / tadevaM vedyavedakAkAratvasAdhanaM1 6 bahirarthavedanasya svarUpavyatiriktAlambanatvaM sAdhayatIti bAdhakabAdhanAt na bAdhako vedyavedakalakSaNAbhAvaH / 1. bahirarthagrAhi / 2. svasaMvedanAt / 3. vedyavedakamAvasaMbhave / 4. santAnAntarAbhyupagame / / 1.-nakaitvena k.| 2.-NA iva k.| 3.-karavavya. k0| 4.-katvasA. k0| 5.-do kathaMcid vedanasya kh0| 6.-saMvo'bhi0 g0| 7.-kAratvena kha0, kArakatvena g0| 8.-ga. pratau 'na' padaM nAsti / 9.-hArabhedo ni0 ka0, kh.| 10. ravyabhicAritvAtahi k0| 11. tathAvida ka0 / 12. kAratva0 kh0| 13. vAsanA gamyate k0| 14. tatvAlambana kha0, g0| 15. saMvidhAno vA vacanaM k.| 16. kAratva k.| 17.-tIti bAdhanAt kh0| .

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13-] vijJAnAdvaitazAsana-parIkSA 10. nanvastyeva bahirarthapratyakSasya bAdhakam , nIlatajjJAnayorabhedaH sahopalambhaniyamAt', dvicandravat , ityanumAnasya tadbAdhakatvAditi cet ; na; hetoviruddhatvAt / yaugapadyArthe sahazabde tanniyamasyAbhedaviruddhe nAnA(tve) bhAvAt / abhede'pi candradvitaye bhAvaM iti cet ; na; tatrApi yathA pratibhAsaM bhedabhAvAt / tathA tattvamabhedo'pi iti cet ; na, yathAtattvaM sahopalambhasyApi abhAvAt evaM dRSTAnto'pi sAdhyasAdhana vikalaH syAt / tanmAtrasya hetutve tasya bhedamAtra eva bhAvAdviruddha eva hetuH syAt / tathA--asiddhazcAyaM hetuH; yato nartakyAdyakAthasaMgatadRSTayaH paracittavido' vA nAvazyaM tabuddhiM tadartha vA saMvidantIti hetorasiddhiH, niyamasyAsiddheH / nartakIrUpasyApi 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" [pra0 vArtikAlaM. pR0 359 ] ityanumAnaM prakRtabAdhakamiti cet ; na; prakRtasAdhyasAdhanapratyayayoH svArthAlambanatvAbhAvena hetovijJAnamAtrasiddhiH, hetusAdhyayorabhAvAt / athArthavattve, tAbhyAmeva hetorvyabhicArAt / taduktaM bhagavadbhiH; svAmibhiH "anarthakA sAdhanasAdhyadhIzcedvijJAnamAtrasya na hetusiddhiH / athArthavattvaM vyabhicAradoSo na yogigamyaM paravAdisiddham // " [yuktyanu0 zlo0 18] iti $ 12. tadevaM sakalabAdhakavaidhuryAdabhrAntena pratyakSeNa bahirarthasiddhedRSTaviruddhaM vijJAnAdvaitazAsanam / 13. tatheSTaviruddhaM ca, anumaanaadvhirrthsiddheH| taccedamanumAnam -- 'santi bahirAH sAdhanadUSaNaprayogAt' iti kathaM punarato bhAvadharmiNo bahirarthasya sAdhanam , kathaM ca na syAt , asya sadbhAvadharmatve tadvadasiddhatvApatteH; tadabhAvadharmatve cAtastadabhAvasyaiva siddheviruddhatvopanipAtAt , tadubhayadharmatve ca vyabhicAraprasaMgAt iti cet ; na, pratyekobhayadharmavikalpavikalasyaivAsyAbhyanujJAnAt / kathamevaM tamya bahirarthabhAvaM pratyeva liGgatvaM na tadabhAvaM pratyapIti cet ; na; tatraiva tasyAvinAbhAvaniyamAt / dharmidharmasyApi kRtakatvAderanityatvAdau tata eva gamakatvopapatteH na dharmidharmatvamAtreNa, ekazAkhAprabhavatvAdAvapi tadupanipAtenAtiprasaMgApatteH / 1. "sakRtsaMvedyamAnasya niyamena dhiyA saha / viSayasya tato'nyatvaM kenAkAreNa siddhayati ||"pr. vA0 3 / 388 2. ekatve'pi / 3. sahopalammaniyamamAtrasya / 4. sabhyAnAmityarthaH / 5. nartakIrUpam / 6. kozapAnaMsaugandhyam / 7. bahirarthasadbhAva eva / 8. avinAmAvaniyamAdeva / 9. pakyAni etAni phalAni ekazAkhApramavatvAt upayuktaphalavadityatra / 1.-tyaiva ga0 / 2. nIladAnayo ga0 / 3. yuga ka0, ga0 / 4. nAnAtvabhAvAt kH| 5. bhedavabhAvAt k.| bheda eva bhAvAt kha0 / 6. bhede'pi ka0, kh0| 7. virodhAvA0 ka0, kh0| 8. pratyevaM ga019. -nityAdau g0|

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satyazAsana-parIkSA [1614. 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 sarvazaktivikalAdaniSvadiSTasyApyasiddheH / 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 ] [citrAdvaitazAsanaparIkSA] 16. etena citrAdvaitamapi pratyuktam / tanmate'pi bahirarthApahavAt / pratyakSAnumAnAbhyAM bahirarthasya ca vyavasthApitatvAdityalaM prasaMgena / sarvathA antaraGgAthaikAntazAsanasya dRssttessttviruddhtvaadstytvsiddheH| pramANAbhAvataH sarva vijJAnAdvaitinAM vacaH / bhavetpralApamAtratvAnnAvadheyaM vipazcitAm // jJAnAdvaitaM na satyaM syAdRpTeSTAbhyAM virodhataH / na ca tena pratikSepaH syAdvAdasyeti nizcitam // [iti citrAdvaitazAsanaparIkSA] 1. 'sAdhanadUSaNaprayogAt' ityatra / 2. sAdhanadUSaNaprayogAdityasya hetoH / 3. bahirarthAbhAve / 4. bahirarthavizeSaH / 5. sAdhanadaSaNaprayogaH / 6. pratipAdakabodharUpAt / I. -rarthani0 kh0| 2. bhAsasamA. g.| 3. tyAdezca g0|1, na tena ka0 /

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[cArvAkazAsana-parIkSA] [pUrvapakSaH] 1. athAnekArthavAdizAsanAnAM madhye tAvaccArvAkamataM dRSTeSTaviruddham / idaM hi teSAmabhimatam-iha tAvanna kazcitsarvajJaH sugatAdiSu saMbhavati / "sugato yadi sarvazaH kapilo neti kA prmaa| tAvubhau yadi sarvajJau matabhedaH kathaM tyoH||" [ tattvasaM0 zlo0 3149] iti vacanAt / $ 2. nApyAgamastakoM vA pramANabhUto'sti parasparavirodhAdidoSAt ; tataH kathaM dharmo vyavatiSTheta / taduktam "tarko'pratiSThaH zrutayo vibhinnAH, nAsau muniryasya vacaH pramANam / dharmasya tattvaM nihitaM guhAyAM, mahAjano yena gataH sa panthAH / / " [ mahAbhArata ] iti $3. iha Aptastu kazciddevatArUpo guruvRhaspatireva pratyakSaprasiddhapRthivyAditattvopadezAt / tathAhi-pRthivyaptejovAyava iti catvAryeva tattvAni / kAyAkArapariNatebhyastebhyaH piSTodakaguDadhAtakIsaMyogAnmadazaktivAn snAyulAbUdaNDAGguSThAGguliprayatnAcchravaNaramaNIyakvaNitavacca1 tadAtmakaM caitanyaM jAyate / tacca garbhAdimaraNaparyantaM 'jIva AtmA' ityAdi vyapadezabhAk pravartate / garbhAt pUrvakAle maraNAduttarakAle ca tadabhAvaH / 4. tataH prlokino'bhaavH| paralokino'bhAvAt paralokasyApyabhAvaH / paralokAbhAve tallokasukhAnubhavanArthamaihikasukhavimukhA DimbhakA iva dambhapralambhanAdhInAH zarIrArthavyayavidhAnena bahudhA mudhAvat klezamaznuvate / tathaivoktam "yAvajIvet sukhaM jIvennAsti mRtyorgocrH| bhasmIbhUtasya dehasya punarAgamanaM kutaH // agnihotraM trayo vedAH tridaNDaM bhasmaguNThanam / buddhipauruSahInAnAM jIviketi bRhaspatiH / / strImudrAM makaradhvajasya mahatIM nirvANasaMpatkarI, ye mohAdavadhIrayanti kudhiyo mithyAsukhAnveSiNaH / 1. zloko'yaM pUrvapakSe vidyate / 2. pRthivyAdibhyaH / 3. RkyajusAmAkhyAH / 4. uddhRtamidamsarvadarzanasaM0, cArvA0 pR0 2,5 / 1. prayatnAbhrama k0| 2. kAle tad k0| 3. -dinAH ka., g0| 4. jIvaka0, ka. /

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satyazAsana-parIkSA [9te tenaiva nihatya nirdayataraM bhasmIkRtA luNThitAH, kecit paJcazikhIkRtA hi jaTinaH kaapaalikaashcaapre|| [zRGgArazataka zlo0 79 ] anyacca "payodharabharAlasAH smaravirNitAmrekSaNAH, kvacinmalayapaJcamoccaritagItajhaGkAriNIH1 / vihAya ramaNIramUraparamokSasaukhyArthinAmaho jaDimaDiNDimo viphalabhaNDapANDinAm // " ] iti [ uttarapakSaH ] 65. tadetaccArvAkamataM tAvad dRSTaviruddham , pratyakSeNa pRthivyAdInAM parasparamupAdAnopAdeyabhAvadarzanAt , teSAM sarvathA tattvAntaratvasya pakSasya pratyakSavirodhasiddheH / teSAM parasparamupAdAnopAdeyabhAve'pi tattvAntaratve bIjAderarAderapi tattvAntaratvaprasaMgAt / 66. na ca teSAM parasparamupAdAnopAdeyabhAvadarzanamasiddham , pRthivyAtmakacandrakAntasUryakAnta-kASThavizeSebhyo jalAnalayorutpatteH / pradIpajalavizeSAbhyAM pRthvIrUpAJjana-muktAphalayoH, pRthvIvizeSatAlavRntAdervAyoH sAkSAdvIkSaNAt , anyathA dRSTApalApaprasaMgAt / 67. tathA jIvo nAstItyabhimatamapi dRSTaviruddham / sukhaduHkhaharSaviSAdAdyanekapariNAmAtmakasyAtmatattvasya svasaMvedanapratyakSeNa nirbAdhamanubhavAt 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 bAhampatyaM 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. -jhaGkAriNaH k0| 2. -tvasya parokSasya pratya0 kh0| -tvasya pareSTasya pratya0 ga0 / 3. -ya saMve0 ka0 / 4. -mano0 k0| 5. -NamAdeyaH ka. 16. -pi sAdhA. ka0, kha0 / www.jainelibrary:org

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-16 ] cArvAkazAsana-parIkSA 17 tasya pratIteH / tato bhoktRtvamAtmanyeveti tadapalApino lokAyatikasya bhoktRtvaM kvApi na vyavasthAmAstighnuvata | $ 10. nanu pRthivyAdisamudayazarIra kAryAnvayini garbhAdimaraNaparyante caitanye sarvacetanA - vizeSavyApini bhoktRtvaM saMbhavati, zarIrAdivilakSaNatvAttasyeti cet; tadevAtmadravyamastu janmanaH pUrvaM maraNAdUrdhvamapi tasya sadbhAvopapatteH / vivAdApannaM caitanyamanAdyanantaM pRthivyAdisamudayazarIrendriyaviSayebhyo'tyantavailakSaNyasyAnyathAnupapatteH / na hi tatkAryaM tato'tyantavilakSaNa masti, rUpAdisamanvayAt / caitanyasyApi sattvAdisamanvayAnnAtyantavilakSaNatvamiti cet; na; tattvabhede'pi tasye bhAvAt pRthivyAdInAmabhedApatteH / pRthivyAditattva bhedAnAmekavikArisamanvayAbhAvAdbheda eva keSAMcit prAgabhAvAdibhedavat; kimidAnIM caitanyabhUtayorekavikArisamanvayo'sti yena tattvAntaratvena bhedo na syAt, tasmAdekavikArisamanvayAsattvaM vailakSaNyam, tadeva ca tattvAntaratvamityanAdyanantatAM caitanyasya sAdhayatItyanAdhanantatvena prasiddhaH so'yamAtmA harSaviSAdAdyanekA kAravivartaH pratyAtmavedanIyaH pratizarIraM bhedAbhedAtmakospratyAkhyAnAha : pratikSipantamAtmAnaM pratibodhayatIti kRtaM prayAsena / tatazcArvAkamataM dRSTaviruddhamiti siddham / $ 11 etena tadiSTaviruddhaM ca siddham, anAdyanantasyAtmanaH sAdhitatvAt, pratiSedhagauNakalpanAdibhistasya sAdhayiSyamANatvAcca / taduktam "pratiSedha-gauNakalpana-zuddhapadAne kasaMmatijinoktaiH / nirvAdhalakSaNArtherliGgairapi bhAvyate bhAvaH // " [ ] $ 12. tadyathA - 'nAsti jIvaH' iti pratiSedhavacanameva jIvasya mukhyavRttyA astitvaM sUcayati, nirUpAkhyeSu vidhipratiSedhAnupapatteH / yathA - 'nAstIha ghaTa:' iti pratiSedho dezAntare ghaTAstitvaM prakAzayati tathA svarUpAdicatuSTayena sata eva jIvasya pararUpAdicatuSTayena nAstitvaM ghaTate nAnyathA / $ 13. nanu kharaviSANA 'dInAmatyantAbhAvarUpANAmapi niSedhaviSaya ' syopapattiriti cet; na gavAdimastake sata eva viSANasya kharAdimastake pratiSedhadarzanAt / tataH sataH pratItau pratiSedhasiddhiriti sunirUpitam / $ 14 tathA citrapuruSAdau 'idaM sajIva citram' iti gauNakalpanaM mukhyavRttyA jIvAstitvaM kathayati, yathA - " siMho mANavakaH' iti mANavake siMhatvaM viziSTa jAtyAdipariNata siNh| stitvamiti / tasmAdgauNakalpanAt mukhyasiddhiriti niravadyam / $ 15. tathA 'jIvaH' iti zuddhapadaM mukhyavRttyA, svArthavat zuddhapadatvAt pramANapadavat / tataH zuddhapadAbhidheyatvAt 'asti jIvaH' iti ca siddham / 16. tathaivAnekaviziSTajanasaMgatatvAt, AptapraNItatvAcca 'asti jIvaH' iti suvya vasthitam / 1. sattvAdisamanvayasya / 2 naiyAyikAnAm / 3. pratiSedhazca gauNakalpanaM ca zuddhapadazca anekasammatizca jinoktizca taiH / 4. jIvaH / 5. nirUpeSu tuccheSu / 1. -vita ka0, ga0 / 2. - nantarAM caita-0, kha0 / 3. - tadeSTa ka0 / 4. - mANAcca ka0 / 5. - dinA kha0 / 6. - viSayatvopa- g0| 7. pratIto prati ka0 / 8. saMjIva ka0, kha0 / 3

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18 satyazAsana-parIkSA [ 17 $ 17. kiM ca bhUtacaitanyayorbahirantarmukhAvabhAsayoH bolyAdi - rAgAdi- viruddhadharmAdhyAsitayordravyAntarabhAvena bhinna pramANagrAhyatvAt bheda eva / tayordezabhedenAdarzanAdabhede zarIrAkAraparitAvanivanai-pavanasakha-pavanAnAmapyekatvaprasaMgAt / "upAdAnakAraNasadRzaM hi kArya bhavati / " [ ] iti vacanAd dhAraNeraNadraboSNatArUpeNa bhUtasAdRzyAbhAvAt, amUrtacaitanyasya mUrtakAryatvAyogAcca zarIrAdbhinnameca caitanyam | $ 18 tasyai cAbhilASo hi pratyabhijJAne sati prAdurbhavati, pratyabhijJAnaM ca smaraNe sati, smaraNaM ca pUrvAnubhava' eva bhavatIti pUrvAnubhavaH siddhaH / anyathA tadaharjAtabAlakasya stanAdAvabhilASA'bhAvaprasaMgAt / "mRtAnAM keSAMcidrakSoyakSAdikuleSu svayamutpannatvena kathayatAM darzanAt keSAMcidbhavasmRterupalambhAcca paraloko'pyasti / taduktam -- 3 " 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 zaktyantaravyaktiradaivasRSTiH / ityAtmaziznodara puSTituSTairnihIbhayairhA mRdavaH pralabdhAH // dRSTe'viziSTe jananAdihetau viziSTatA kA pratisattvameSAm / svabhAvataH kiM na parasya siddhiratAvakAnAmapi hA prapAtaH // svacchandavRtterjagataH svabhAvAduccairanAcAra padeSvadoSam / nirghuSya dIkSA samamuktimAnAstvaddRSTibAhyAH 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 bRhaspatyAdipratyakSasyApi saviSayasyAbha vasiddheH / , 1 1. bAlyAdibhAvo hi bhautikazarIragocaraH / 2. jalam / 3. agniH / 4. dhAraNaM pRthivyAH, IraNaM vAthvoH dravo jalasya, uSNatA cAgneH / 5. jIvasya / 6. tulanA - prameyarala0 / 7. pratyakSasya / 1. - tarAbhAvena ka0 / 2 -nubhUta eva ka0 / 3. -skRve ka0 / 4. prasiddha para ka0, kha0 / 5. praNayati ka0, kha0 / 6. dRSTi ka0 / 7. idaM pathaM kha 'pratau nAsti' / 8. viSayatvAbhyu0 kha0 / 9. - dinA0 kha0 /

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-24] cArvAkazAsana parIkSA 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 3 *hetuvAdarUpasyA'hetuvAdarUpasya ca sa eva vyavasthApakaH syAditi kutstdbhaavesiddhiH| sarvajJaH svaparavyavasthApako'stItyatra kiM pramANamiti cet ; svapratyakSaikapramANavAdinaH pratyakSAntaraM svaparaviSayamastItyatra kiM pramANam, tathA prasiddhiranyatrApi, iti na pratyakSaM tadabhAvAvedakam, atiprasaMgasya duHpariharatvAt / $ 22. kiM ca, sarvajJatvAbhAvaH pratyakSeNa kvacit kadAcit kasyacida 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 nirAkurvannanumAnA- . deva sarvajJAbhAvaM sAdhayati iti kathamanunmattaH / 624. tadevaM bAdhakAmAvAdasti sarvajJaH / sa ca syAdvAdI bhagavanahannevAnyayogavyavacchedena nizcIyate, tasyaiva yuktizAstrAviruddhavAkyatvAt / anyeSAM nyAyAgamaviruddhabhASitvAt / tatastaduktoM dharmo mokSazca vyavatiSThate / tannirAkaraNe cArvAkANAM 'pramANAbhAvasya pratipAditapAyatvAt / pralApamAtrasya ca prekSAvatAmanAdaraNIyatvAditi sthitaM dRSTeSTaviruddhatvAt cArvAkamatamasatyamiti / svaparAviditAdhyakSa cArvAkANAM vaco'khilam / bhavet pralApamAtratvAnnAvadheyaM vipazcitAm / / na cArvAkamataM satyaM dRSTAdRSTeSTabAdhataH / / na ca tena pratikSepaH syAdvAda(sye)ti nizcitam / / [iti cArvAkazAsana-parIkSA] 1. anumAnarUpasya / 2. sarvajJasya pramANAntarasya ca / 3. 'asmin kAle atra kazcitsarvajJo nAsti' ityatra vivAdAbhAvAt / 4. syaadvaaditiirthkrprnniitH| 1. -diviSa- k.| 2. pravartamAnAt ka0, kh0| 3. tadvacasya kh0| 4. hitavAda. kh0| 5. tdbhyup-k0| 6.-vAktvAt kha0, g0| 7.-mANabhAva-ka0, kha0 / 8. vidhitAdhyakSANAM cAka0, kh0| 9. -dazceti ka0, kha0 /

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[bauddhazAsana-parokSA] $ 1. tathA tAthAgatazAsanamapi dRSTeSTaviruddham / evaM hi sarvabhAvAnAM kSaNabhaGgasaMgamamevAGga zRGgAramaGgIkurvANAstAthAgatAH saMgirante-rUpAdipaJcaskandhA eva tatvAni / rUparasagandhasparzaparamANavaH sajAtIyavijAtIyavyAvRttAH parasparA'saMbaddhA rUpaskandhAH / sukhaduHkhAdayo vedanAskandhAH / savikalpakanirvikalpakajJAnAni vijJAnaskandhAH / "jAti-kriyA-guNa-dravyasaMjJA paJcaiva kalpanAH / azvo yAti sito ghaNTika' tadAkhyeti yathAkramam // __] iti ityetaskalpanAsahitaM savikalpakam , tadrahitaM nirvikalpakam / tathA vRkSAdinAmAni saMjJA skandhAH / jJAnapuNyapApavAsanAH saMskAraskandhAH iti / rUpavedanAvijJAnasaMjJAsaMskArA iti paJca skandhAH / 2. teSu ca pUrva-pUrvacittavizeSaprabhavA uttarottaracittakSaNA upAdAnopAdeyarUpeNa sajAtyuttarakSaNaM janayanta:5 parasparAsaMpRktA niranvayapratikSaNavizarAravo niraMzAzca bhrAntivazAt grAhya-grAhakasaMvedanAkAratrayAkrAntA "vijAtIyA'vyavadhAnalaghUtpatti-sadRzAparAparotpattivipralabdhabuddheH saMtAnarUpeNa vartamAnA AtmAbhidhAnaM janayanti / tatraikatvapratyabhijJAnamapi lUnapunarjAtanakhakezAdau pUrvAparaikatvAbhAve'pi darzanAnnityatvasamarthanAya nAlamiti trikAlAnuyAyye katvarahitA eva vartante; kiMtu jJAna-vairAgyabhAvanAtizayavazAdavidyAtRpNAvigame niHzaktikAnAmuttarottaravijJAnakSaNamajanayatAM niranvayavinAzena saMtAnocchittirmokSaH / "pradIpanirvANakalpamAtmanirvANam'' [ ] iti vacanAt / taduktam "kSaNAdUrdhvaM na tiSThanti zarIrendriyabuddhayaH / dIpArciriva vartante skandhAH kSaNavilambitAH1 / / '' ] iti / 3. tasya ca mokSamyopAyaH kASAyacIvaraparidhAnazirastuNDamuNDanabrahmacaryadhAraNAdayaH / tathaiva duHkhasamudayanirodhamArgaNA iti catvAraH padArthAzcaturAryasatyAbhidhAnA mumukSubhirjJAtavyAH / 4. tatra sahaja-zArIra-mAnasAgantukAni duHkhAni / tatra sahajaM kSuttRpNA-manobhUbhayAdikam / zArIraM vAta-pitta-pInasAnAM vaiSamyasaMbhUtam / mAnasaM dhikkArAvajecchA vighAtAdijanitam / 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. . savikalpanirvikalpakajJA- ka., kha0 / 3. pito ka0, khH| 4.-khyo yathA- ka0 / tAlAkhyo- kha0 / 5. janayataH ka0, kha0 / 6. -krAntAni jAtIyA-ka0, kha0 / 7. yaayaiktv-k0| 8. rahitAvavartante, ka0, kh0| 9. dRvaM, kha0 / 10. vilambinaH ga0 /

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8] bauddhazAsana-parIkSA cyante / taduHkha jananakarmabandhahetubhUte avidyAtRSNe samudayazabdenocyete tatra vastuyAthAtmyA'pratipattiravidyA / iSTAniSTendriyaviSayaprAptiparihAravAJchA tRSNA / nirodho nAma avidyAtRpNAvinAzena nirAsravacittasaMtAnotpattilakSaNaH saMtAnocchittilakSaNo vA mokSaH / tathA' mokSahetubhatA maargnnaa| $ 5. sA ca samyaktva-saMjJA-saMjJIvAkkAyakarmAntAyAmA''jIvasthiti-samAdhilakSaNASTAGgAH / tatra samyaktvaM padArthAnAM yAthAtmyadarzanam / saMjJA vAcakaH zabdaH saMjJI vAcyo'rthaH / vAkkAyakarmaNI vAkkAyavyApArau / antarvyAyAmo vAyudhAraNA / AjIva sthitirAyuravasAnaparyantaM prANadhAraNA / samAdhirnAma sarva duHkha m, sarva kSaNikam , sarvaM nirAtmakaM sarva zUnyamiti satyabhAvanA / tasyAH prakarSAdavidyAtRSNAvigame nirAsravacittakSaNAH sakalapadArthAvabhAsakAH samutpadyante / tadyogipratyakSam / sa ca yogI yAvadAyumtAvatkAlamupAsakAnAM dharmamupadezya AyuravasAne pradIpanirvANakalpamAtmanirvANaM prApnoti uttaracittasyotpattarabhAvAditi / tadapyuktam "dIpo yathA nirvRttimabhyupeto naivAvaniM 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 kutadegzcidvibhramanimittAdAtmani paratra cAsantameva sthUlAdyAkAraM darzayanto saMvRtiH tAn saMvRNoti kezAdibhrAntivaditi cet ; naivam ; bahirantazca pratyakSasya bhrAntatvApatteH, tasya abhrAntatvakalpanApoDhatvAbhAvaprasaMgAt, "pratyakSa kalpanApoDhamabhrAntam" [nyaayvi01|4] iti lakSaNasyA'saMbhavadoSAnuSaMgAt / 8 nanu naiSa doSaH, paramANupratyakSasya tallakSaNasaMbhavAditi cet ; na; paramANUnAM jAtucidadhyakSabuddhAvapratibhAsanAt / na hi kazcillaukikaH parIkSako vA dezakAlaviprakRSTArthavat paramANan sAkSAtpratyeti, anyathA pratItyapalApaprasaMgAt / ta ime paramANavaH pratyakSabuddhAvAtmAnaM na samarpayanti pratyakSatAM ca svIkartumicchantItyamUlyadAnakrayiNaH / 1. tanmate hi-samyagdRSTiH, samyaksaMkalpaH, samyagvAk, samyagvyAyAmaH, samyagAjIvaH, samyak prayatnaH, samyakasmRtiH, smygsmaadhishcetyssttau| 2. bhAvanAyAH / 3. klpnaa| 4. mUlyaM dAtuM na prabhavanti atha ca pratyakSatAmicchati / 1. nocyate ka0 / 2. tadA ka0, khH| 3. ajIva ka0, kh0| 4. -tmakaM zUnyam ka0 / 5. yogi ka0, kha0 / 6. -riSTam ka0, kha / 7. jinastathA ka. / 8. -mAne kuta-ka0, kha0 /

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satyazAsana-parIkSA 6. na ca paramANavaH pratyakSA bhavitumarhanti, tatsAkSAtkaraNe pramANAbhAvAt / nirvikalpaka 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 kiM nizcayApekSayA ? vastudarzanasya nizcayApekSAyAM vA nizcayasvarUpasaMvedanasyApi nizcayAntarApekSaNAdanavasthA syAt / vikalpasya vikalpAntareNa vyavasthApane'pi tasyApi tadantareNa vyavastheti tadavasthaivAnavasthA / tato vyavasAya eva na saMbhavati yatastajananAt pratyakSaM prAmANyamupaDhauketa / $ 12. yathA kathaMcid vyavasAyamya saMbhave vA na tajjananaM saMbhavati avyavasAyAd vyavasAyasya gardabhAdazvasyevAnutpatteH / abhilApazUnyAdapyadhyakSAd vyavasAyakalpanAyAM svalakSaNaM kiM nAdhyavasAyaM janayet svayamabhilApazUnyamapi, pratyakSamadhyavasAyasya hetuna 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 tasya jAtyAdiviSayatvavirodhAt; tata eva tasya vastuno'pyutpattiprasaktezceti vyavasAyahetutvamanupapannameva / $ 15. atha vyavasAyavAsanonmIlanena avyavasAyasyApi vyavasAyahetutvaM darzanasyeti cet; na; tadvadarthasyaiva taddhetutvaprasaMgena antargaDuno darzanasyA'kalpanApatteH / vyavasAyahetutvena cAvisaMvAditvamaupacArikameva darzanasya syAt, mukhyataH saMnipatyA'bhiprAyanivedanena vyavasAyasyaiva tadupapatta: / 1. "pramANamavisaMvAdijJAnamarthakriyAsthitiH / avisaMvAdanaM zAbde'pyabhiprAyanivedanAt // " pra. vA0 113 2. vyavasthApayet / 3. zabdarahitAt / 4. nirvikalpasya / 5. pratyakSAt / 1. -hitaM jJeyaM ka0 / 2.-nAttaM nivedamiti kha0, -janamiti g0| 3. iti padaM 'ga' pratau nAsti / / 4. eva tadvajAdava-ka0, kha0 / 5. paryAnayogaH ka0, kh0|

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21] bauddhazAsana-parIkSA 23 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 pratyakSaM prabhavati / $ 17. nApyanumAnam ; tasya 'liGgadarzanapUrvakasya pratyakSA bhAve'nupapatteH / nApyAgamaH vAcAM vastuviSayatvAniSTeH / evaM sakalapramANAbhAvAt kathamarthapramitiH syAta, tadabhAve paroditapaJcaskandharUpAzeSa prameyAnupapattiH / tathA ca sakalaM jagacchUnyameveti syAdvAdavidveSinAM saugatAnAM mahadaniSTamupanipatati / taduktaM svAmisamantabhadrapAdaiH "pratyakSabuddhiH kramate na yatra talliGgigamyaM na tadarthaliGgam / vAco na vA tadviSayeNa yogaH kA tadgatiH kaSTamazruNvatAM 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 / $ 16. 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, sthUlAdyAkArepveva vikalpotpatteH / yadi punaH sthUlAdyAkArANAmadarzane'pi tadanAdivAsanAvazAdeva tadvikalpotpattirurarIkriyate tadA nIlAdirUpAdarzane'pi tadvAsanAsAma *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. pratyakSatvasya / 2. prAmANyAbhAve / 3. arhata iSTamityadhyAhAraH, tena te iSTamazrRNvatAmiti sambandhaH- A, tti0| 4. sthUlAdivikalpotpattiH / 5. sthUlAdi / 6. syAditi / 7. nIlAdivikalpotpatyanyathAnupapattaH / 1. eSa ka0, kha0 / 2. liGgAdarza0 k0| 3. pratyakSabhAve k0| 4. anupapatti: ka0, khaH / 5.-rUpAH zeSa-ka0 / 6. tat ka0, kha0 / 7. paramANata: ka0, kh0| 8.-yogAdapi pra-ka0, kh0| 9. dRSTatvAnnIlotpatti-ka0, kha0 /

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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, saMvate vikalpAtmikAyAH prAgeva 'pratyAdiSTatvAcceti prAguktaM zAkyavAkyamazeSataH pratijJArUpaM prAjJairavajJAyate / $24. nanu [ na ] paramArthAH sthUlAdhAkArAH bAdhakasadbhAvAt / tathA hi-sthUlAkAro'vayavI, sAdhAraNAkAraH sAmAnyam / tatra caikasyAvayavino'nekepvavayaveSu sAmAnyasyaikasya anekavyaktiSu vRttiH parairiSTA, pratyAzrayaM kimekadezana, 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 sarva tadekameva na syAditi vRtterdoSasya bAdhakasya bhAvAditi cet ; tadasat , bhedaikAntavAdinAmeva pratipAditadoSopanipAtAt / syAdvAdibhirapi "ekasyAnekavRttina bhAgAbhAvAdabahUni vaa| bhAgitvAdvAsya naikatvaM doSo vRtteranAhate // " [AptamI0 zloka0 62 ] iti ton prati taddoSapratipAdanAt / $ 26. nanvevaM 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 naikadezena pratyekaM sarvAtmanA' vA; yatastAthAgataH sarvathA bheda iva avayavAvayavyAdInAM kathaMcittAdAtmye'pi vRttiM dUSayet / 27. yadatrAnyadapyuktam-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.-rapyAseyA-ka0 / 2. nanu paramA- k0| 3. -vayeSu ka0 / 4. -vedinA ka0, kh0| 5. vedyvednaakaar-g0| 6. prasajyate kha0, ga0 / 7. pratyeka asrvaa-k0|

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30] bauddhazAsana-parIkSA tvApatteriti, tadapi dUSaNaM prmaannuunaamnnythai| kAntavAdinAM sthAna punaH syAdvAdinAm / yathaiva hi naiyAyikAdayaH 'paramANavo viviktAvasthAvat pracayAvasthAyAmapi paramANutvaM na tyajanti' iti manyante na tathA syAdvAdino yena tadoSasteSAmanuSajyeta; taiH paramANU nAM snigdharUkSANAmamaghanyaguNAnAM dvayadhikAdiguNAnAM vijAtIyAnAM sajAtIyAnAM ca saktutoyavat saMtaptajatukhaNDavat kathaMcit skandhAkArapariNAmAtmakasya saMbandhasyAbhyupagamAt / / "lukkhassa lukkheNa duvAhieNa, Niddhassa NiddhaNa duvaahienn| Niddhassa lukkheNa havei bandho, jahaNNavajje visame same vA // ' ] iti vacanAt / 28. parairapyevamabhyupagamaH kartavyaH, anyathA arthakriyAvirodhAt , aNUnAmanyonyamasaMbandhato jaladhAraNAharaNAdyarthakriyAkAritvAnupapatteH / rajjuvaMzadaNDAdInAmekadezApakarSaNe tadanyAkarSaNe cAsaMbandhavAdino na syAt / asti caitat sarvam , vikalpapratibhAsinaH pratyakSadRSTatvasiddheH adRSTe vikalpAyogAt, anyathAtiprasaMgasyoktamAyatvAt / asaMbaddhayaramANumAtragrAhipratyakSAdipramANAbhAvasya pratipAditatvAcca / tato jalAharaNAdyarthakriyAnyathAnupapatteH saMbandhAsiddhaH / 7 29. kiM ca, evaM vadataH citrajJAnani salavavizeSANAmekadezana sarvAtmanApi saMbandhAsiddheH sakalanIlAdinirbhAsAvayavavyApyekatvaM tatra' na siddhyet / tadavayavapRthaktvakalpanAyAM citraikajJAnavyavahAro mA bhRt : pRthagvarNAntaraviSayAnekasaMtAnaikaikakSaNavat / tatra pratyAsattivizeSaH kathaMcidaivayAtko'paraH syAt ; dezapratyAsatteH zItavAtAdibhiH vyabhicArAta ; kAlapratyAsatterekasamayavartibhirazeSArthairanekAntAta bhAva pratyAsatterekArthodbhUtAnekapuruSajJAneranaikAntikatvAt , 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 siddhH| etena tadabhimataH sAdhAraNAkAro'pi paramArthatayA siddhaH syAdvAdisaMmatasya sadRzapariNAmalakSaNasya sAmAnyasyApratikSepArhatvAt , anyathA zuktikAde rajatAdyapekSayA sAdharmya darzanasyAbhAvAt , kathaM tannibandhanastatra 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-g| 2. jaghanyaguNAnAM vijAtIyAnAM ca sakta ka0, kh.| 3. lakkha ka0, kha0 / 4. uvei ka0, kha0 / 5.-pAditvAcca ka0, kh0| 6. saMbandhaH siddhH| 7. -bayavyApyetatvaM tatra ka0, kh0| 8. vAvakAzaM ka0, kha0 / 9. vAdi sa-ga0 / 10. sAdharma- ka0, kha0 /

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26 satyazAsana-parIkSA [31rUpyA dhyAropaH, yata idaM sUktaM bhavet / ____ "zuktau vA rajatAkAro rUpasAdharmyadarzanAt // ' [pra0 vA0 1 / 45 ] iti 31. na ca sAdhAdaparaM sAmAnyamasti, tasya nityavyApisvabhAvasya kvacidapyaprativedanAt / tathA syAdvAdisaMmataH- sthirAkAraH paramArtha eva, citrajJAnasyaikasya yugapadanekAkArakhyApitvavat krameNApyekasyAtmAderanekAkAravyApitvasiddheH / tathaivoktaM bhaTTAkalaGkadevaiH "yathaikaM bhinnadezArthAn kuryAdvayApnoti vA sakRt / tathaikaM bhinnakAlArthAn kuryAd vyApnoti vA kramAt // " [laghI0 zlo0 37 ] iti pUrvottarakSaNAnAM sarvathAniranvayatve arthakriyAvirodhAcca / na hi kSaNakSayaikAntapakSe arthakriyopapannA; bahirantararthAnAM niranvayavinAze kAryasya nirhetukatvApatterjanmavirodha siddheH / / $ 32. nanu pUrvakSaNAduttarakSaNasya prAdurbhAvAt kuto niSkAraNatvaM kAryasyeti cet ; na; 'kAryakAlamapApnuvataH kAraNatvAnupapatteH, ciratarAtItavat / 33. nanu kAryakAlaM prApnuvato'pi na kAraNatvam , anyathA sarvasya samAnakSaNavartinastatkAraNatvaprasaMgAt / tato yadanvayavyatirekAnuvidhAyi kArya tadeva tasya kAraNam "nAnanukRtvAnvayavyatirekaM 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 samarthe 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 vartikAdAhatelazoSAdivicitra kAryANi zaktibhedanimittakAni vyavatiSThante, anyathA rUpAderapi nAnAtvaM na syAt / 1. rUpyam-rajatam / 2. ekadravyAnvayAbhAve / 3. tulanA-aSTaza. aSTasa. pR0 87 / 4. anvayavyatirekAnuvidhAnam / 1. syAdvAdAdi ka0, kh0| 2. sthirAkAro'pi g| 3. vidhAyi tadevasya-ka0, kha0 / 4, -mAvataH ka0 / 5. -NakSayAt ka0, kha0 / 6. -mAve viziSTe ka0 / 7. rUpAde sva-ka0, kha0 /

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43] bauddhazAsana-parIkSA $ 37 nanu ca zaktimato'rthAntarAnAntarapakSayoH zaktInAmaghaTanAttAsAM' paramArthasattvAbhAvaH; tarhi rUpAdInAmapi pratItisiddhadravyAdarthAntarAnAntaravikalpayorasaMbhavAt paramArthasattvAbhAvaH syAt / syAdvAdibhizcitrajJAnavat jAtyantarasya zaktimato'rthasyopagamAcca noktadoSAnuSaGgaH / 38. atha pratyakSabuddhau pratibhAsamAnatvAdrapAdayaH paramArthasanto na punastacchaktayastAsAmanumAnabuddhau pratibhAsamAnatvAt ; ityapyayuktam ; kSaNakSayasvargaprApaNazaktyAdInAmaparamArthasattvaprasaMgAt / tato yathA kSaNikasya yugapadanekakAryakAritve'pyekatvAvirodhastathA akSaNikasya kramazo'ne kakAryakAritve'pItyanavA sthirAkAro'pi paramArtha iti / $ 39. tadevaM sakalanAdhakAbhAvAdapratikSepArhANAmArhatAbhimatAnAM sthirasthUlasAdhAraNAkArANAM paramArthatvasiddheH abhrAntena tadgrAhipratyakSeNa svalakSaNalakSaNatattvasya viruddhatvaM siddhayatyeva / 40. nanu naiSa doSaH, saugatAbhimatasvalakSaNatattvasya avAcyatvAditi cet ; tadasaMgatam ; avAcyazabdena svalakSaNatattvasya vAcyatvAt svavacanenaiva svapratijJA hAnedarzanAt / $ 41. nanvavAcya zabdenApi na svalakSaNasvarUpamucyate tenAropitasAmAnyAkArasyaivAbhidhAnAditi cet, vyAhatametat / sAmAnyAkhyapararUpavAcinA avAcyazabdena svalakSaNasvarUpAbhidhAnasya viruddhatvAt nIlazabdena pItAbhidhAnavat / taduktaM yuktyanuzAsane svAmibhiH "avAcyamityatra" ca vAcyabhAvAdavAcyamevetyayathApratizam / svarUpatazcet pararUpavAci svarUpavAcIti vaco viruddham / " [yuktyanu0 zlo0 29 ] iti $ 42. tato nAvAcyataikAntaH zreyAniti kathamapi pratyakSavirodho duHzakaH parihartum / tasmAt suvyavasthiteyaM pratijJA dRSTaviruddhaM zAkyazAsanamiti / 43. tathA tAthAgatazAsanamiSTaviruddham / tadabhimatakSaNakSayaikAntaviruddhamya AtmAdInAM kathaMcinnityatvasyAnumAnena sAdhanAt / tathA hi-yat sat tatsarva kathaMcinnityam , sarvathA kSaNike kramayogapadyAbhyAmarthakriyAvirodhAt sattvAnupapatteH' iti / atra na tAvaddhetoranai kAntikatvam ; sarvathA nityatve sattvasyAbhAvAt , sarvathA kSaNikatvavat / tadabhAvazca kramAkramAnupapatteH / tadanupapattizca pUrvIparasvabhAvatyAgopAdAnAnvitarUpAbhAvAt ; sakRdanekazaktyAtmakatvAbhAvAcca / na hi kUTasthe pUrvottarasvabhAvatyAgopAdAne ssa:; kSaNike cAnvitaM rUpamasti yataH kramaH 'kAlakRto dezakRto vA syAt / nApi yugapadanekasvabhAvatvaM yato yogapadyam, kauTasthyavirodhAt, sarvathaikarUpatvAt kUTasthasya / "ekarUpatayA tu yastrikAlavyApI saH kUTasthaH" [ ] ityabhidhAnAt, niranvayakSaNikatvavyAghAtAcca, tathA kramAkramAnekAntAtmakasyaiva siddhH| sahakArikramAkramApekSayA tatra kramayogapadyakalpanApi na sAdhIyasI; svayaM tadapekSAkrametarasvabhAvatvAbhAve tadanupapatteH / 1. bhedaabhedpkssyoH| 2. zabdena / 3. bauddhe na kRtA yat zAkyazAsanaM dRSTAvirudvamiti / 4. nitye / 5. sahakAryapekSA svayaM tatsvabhAvasyaiva saMbhAvyate / 1. -TanAttAnAM pr-k0| . -lapAdhAraNAkAraNAM k.| 3. siddhiH ka0, kh0| 4. -naiva pratijJA ka0. kh0| 5. nanvAcya- ka0, khH| 6. -mityasya g0| 7. krama ka0, g0| 8. -tayA tu yaH kAlavyApi sakUTasthaH ka0, kha0 /

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28 prasaMgAt / satyazAsana-parIkSA [ 44 $ 44. tatkAryANAM tadapekSA na punarnityasya kSaNikasya cetyapi na zreyaH; teSAM tadakAryatva $ 45. tatsahitebhyaH sahakAribhyaH kAryANAmutpatteH, anyathA'nutpattestatkAryatvanirNayaH iti cet tarhi yena svabhAvenaikena sahakAriNA sahabhAvaH tenaiva sarvasahakAriNA yadi tasya syAt tadaikakAryakaraNe sarvakAryakaraNAt kramakAryAnutpattiH / sahakAryantarAbhAve'pi ca tatsahabhAvAt sakRdeva sakalakAryotpattiH prasajyeta / svabhAvAntaraiH sahakAryantarasahabhAve tasya kramAkramavRnyanekasvabhAvatvasiddheH kuto nityamekatvasvabhAva ra kSaNikaM vA vastu kramayaugapadyayorvyApakaM syAt, kathaMcinnityasyaiva kramAkramAnekasvabhAvasya tadUvyApakatvapratIteH / $ 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 bandhamokSa phala- baddha-muktAdiparokSatatkAraNasvarUpapratipAdako'pi bauddhAgamo na pramANam; dRSTeSTaviruddhAgamasamakartRkasya tasyAtIndriye 'pvatitarAmaprAmANyApatteriti na bauddhAnAM dharmAnuSThAnaM pratiSThAmiyarti / kiMbahunA, bauddhairyayadabhidhIyate tatsarvamasadeva tadabhimatasarvatattvasya zUnyatvAt / I $ 48. tathA hi vikalpo'bhilApasaMbandhArthagrahaNarUpaH parairiSTaH / sa ca nAstyeva / na hi tAvadviSayasyAbhilApena tadgatenaiva saMbandhaH, tatra tadabhAvAt / smaraNopanItena 7 saMketakAlapratipanneneti cet; na; smaraNasya nirvikalpakatve tadviSayasya svalakSaNatve na kvacidupanayanAnupapatteH / vyavasAyarUpatve ca tenApi svaviSayo'bhilApasaMbandha eva smarttavyaH / tadabhilApo'pi tathAvidha eva tatsmaraNenetyanavasthitiprasaMgAt / smaraNasya tadanabhisaMbandha 'vastuveditve'pi vyavasAyasvabhAvatve pratyakSasyApi tatkiM na syAt, "svAbhidhAnavizeSApekSayA evArthI nizcayaivrvyavasIyante' ityekAntatyAgAt / nAmnaH svalakSaNasyApi svAbhidhAnavizeSAnapekSasyaiva vyavasAyavacanAt / 49. evamanavasthAdidoSopanipAtAnnAmasmaraNobhAvena kvacidvikalpA na 10 siddhayet / smaraNo panItanAmasaMbaddhArthagrahaNasyaiva 11 vikalpatvAt / vikalpAbhAvena na kvacitpratyakSam | akRtavikalpena pratyakSeNa bahirantarvA gRhItasyApyagRhItakalpatvAt kSaNakSayAdisaMvedanavat / pratyakSAbhAve na kvacidanumAnam 14 pratyakSapUrvakatvAttasyeti sakalapramANAbhAvaH / tadabhAve sakalaprameyAbhAvaH, pramANApAye prameyavyavasthAnupapatteriti saugatAbhimataM sarvaM tattvaM zUnyameva syAt / 1. kramAkramayonyapikayoranupalambhaH / 2. "vikalpo nAma saMzrayaH " [ pra0 vA0 2 / 123 ] ityabhidhAnAt / 3. pramANAbhAve / 1. - mekasva, ga0 2. bhAvA ka0 / 3. 5. - pati ka0, kha0 / 6. prAmANyopapatteri- ka0, kha0 / 9. sAbhi - ka0, kha0 / 10. kalpaH siddhayet ga0 / kha0 / 13. 'na' kha pratau nAsti / 14. - mAnapratyakSakatvAt ka0, sa0 / sattvam ka0, kha0 / 1 7. nIte saM. kha0 / 5 11. saMbandhArtha - ga0 / -mokSabaddha kha0 / saMbaddha ka0, kha0 / 12. vikalpAt ka0,

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50 ] bauddhazAsana-parIkSA $. 50 tathA ca saugato heyopAdeyopAyarahito'yamahIkaH kevalaM vikrozatItyupekSAha eveti kRtamativistareNa, dRSTeSTaviruddhatvAttanmatasyAsatyatvasiddheH / dRpTepTepu dRpTeSTavirodhAt sugatoditaH / parokSeSu tadekatvAdAgamo na pramANatAm // . vikalpAbhAvata: sarvahAnebauddhavaco'khilam / bhavetpralApamAtratvAnnAvadheyaM vipazcitAm // dRSTeSTAbhyAM viruddhatvAnna satyaM zAkyazAsanam / na ca tena pratikSepaH syAdvAdasyeti' nizcitam / / [iti bauddhazAsanaparIkSA] 1. -dazceti -ka0, kh0|

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[ sAMkhyazAsana-parIkSA] [ pUrvapakSaH ] 1. tathA sAMkhyazAsanamapidRSTeSTaviruddham / evaM hi tAvadAkhyAnti sAMkhyAHsarvamidaM jagatpradhAnamayam pradhAnaM ca sattvarajastamasAM sAmyAvasthAsvarUpam / tathA ca tad granthAH "sattvaM laghuprakAzakamiSTamavaSTambhakaM calaM ca rjH| guruvaraNakameva tamaH sAmyAvasthA bhvetprkRtiH||' [ sAMkhyakA0 13] $ 2. tatra yadiSTaM prakAzakaM laghu tatsattvamityucyate / sattvodayAt prazastA eva pariNAmA jAyante / yacca cala mavaSTambhakaM dArakaM grAhakaM vA tadraja ityucyate / rajasa udayAdrAgapariNAmA eva jAyante / yadguru AvaraNakamajJAnahetubhUtaM tattama iti nirUpyate / tamasa udayAt dveSAdajJAnapariNAmA eva jAyante / sattvarajastamasAM sAmyAvasthA prakRtiH / "prakRtermahAMstato'haMkArastasmAdgaNazca SoDazakaH / tasmAdapi SoDazakAt paJcabhyaH paJcabhUtAni / / " sAMkhyakA0 22] 33. jagadutpAdikA prakRtiH, 'pradhAnaM bahudhAnakam' iti prakRterabhidhAnAni / tataH prakRtermahAnutpadyate / AsargapralayasthAyinI buddhirmahAn / tato mahataH sakAzAdahaMkAra utpadyate / 'ahaM jJAtA, ahaM sukhI, ahaM duHkhI' ityAdi pratyayaviSayaH / tato'haMkArAd gandharasarUpasparzazabdAH', paJcatanmAtrAH, sparzana-rasana-ghrANa-cakSu-zrotrANi paJcabuddhIndriyANi, vAka-pANi-pAdapAyUpasthAni paJcakarmendriyANi, manazceti SoDazagaNAH samutpadyante / tepu SoDazagaNeSu paJcatanmAtrebhyaH paJcabhUtAni samutpadyante / 4. tadyathA---gandharUparasasparzabhyaH pRthivI, rasarUpasparzebhyo jalam , rUpasparzAbhyAM tejaH, sparzAdvAyuH, zabdAdAkAzaH samutpadyata iti sRSTikramaH / etAni caturviMzatitattvAni / paJcaviMzako jIvaH / SaDviMzakaH parama iti niriishvrsaaNkhyaaH| paDviMzako mahezvaraH, saptaviMzatiH parama iti sezvarasAMkhyAH / teSu tattveSu -- "mUlaprakRtiravikRtirmahAdAdyAH prakRtivikRtayaH sapta / SoDazakazca vikAro na prakRtirna vikRtiH puruSaH // " [sAMkhyakA0 3] 1. pradhAnamiti prakRternAmAntaram / 2. malavisarjanadvAram / 3. mUtravisarjanendriyam / 4. muktaH / 1. evaM tAvadA. ka0, kha0 / 2. jalama- ka0, kh0| 3. jJAtvA ka, kha0 / 4. sparzanaza- ka0, kha0 / 5. guNeSu ka0 /

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11] sAMkhyazAsana-parIkSA 5. ityevaM prakRtipuruSayorbhedavijJAnAt prakRtinivRttau puruSasya suSuptapuruSavadavyaktacaitanyopayogena svarUpamAtrAvasthAnalakSaNo mokSaH / tasya copAyaH paJcaviMzatitattvaparijJAnameva / "paJcaviMzatitattvajJo yatra kutrAzrame sthitH| jaTI muNDI zikhI kezI mucyate nAtra saMzayaH // " ] iti vacanAt [ uttarapakSaH] 6. tadetatkapilamataM dRSTaviruddhama / 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 'sarvaM sarvatra vartate'ityasyAvazyamabhyupagantavyatvAt / 7. nanviSTApAdanamidaM sarva sarvatra cAsta iti kApilairurarIkaraNAditi cet; tadidaM hi spaSTaM dRSTaviruddham ; pratyakSeNa pratiniyatadezakAlasyaivArthasya darzanAt / na hi pratyakSeNa sarva sarvatra dRzyate / aGgulyagre hastiyathazatAderapi darzanaprasaMgAt / 8. 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 4 kAraNairAvirbhAvAntaramipyate, tarhi tasyApyanyattasyApyanyadAvirbhAvanamityanavasthAnAnna kadAcit ghaTAderAvirbhAvaH syAt / 10. athAvibhAvasyopalambharUpasya tadrUpAvirbhAvAntarAnapekSatvAta prakAzasya prakAzAntarAnapekSatvavannAnavastheti matam ; tarhi tasya kAraNasya kAraNAdAtmalAbho'bhyupagantavyaH, utpattiabhivyaktibhyAM prakArAntarAbhAvAt tatra coktadoSa iti nAvirbhAvaH siddhyet / 6 11. yattena tirobhAve'pi pratyAdiSTaprAyaH tasya nityAnityapakSa yoruktadoSAnuSaGgAt / AvirbhAvasya nirastatvena tRtIyapakSasya cA'saMbhavAt / evamAvirbhAvatirobhAvayorasiddhau tadvazAt kacitkasyacit pratIteranupapatteH sarva sarvatra dRzyatAm / na caivam ; iti pratyakSavirodhastadavastha 10 eva / 1. zloko'yaM sAMkhyakA0 mATharavRttau 'yaduktam' iti kRtvA uddhataH / 1. caitasyApa- ka0, caitanyayogena kh0| 2. kriyAm ka0, kh0| 3. kriye na ka0 / 4. evAkAraNa kha0 / 5. kadAcirgha- k0| 6. -tarApekSa- k0| 7. lAbho'pyupa- ka0 / 8. -bhAvo'pi g0| 9. -dhiSTa k0| 10. -vasthaM vA ka0, kh0|

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satyazAsana-parIkSA [ 12 12. tathA satyupalabdhiyogyatve satyanupalabdheH nAsti pradhAnam / tadabhAve tannimittakA mahadAdayo'pi na sidhyeyuriti sarvAbhAva: / tathApi yadi vaiyyAtyAt mahadAdisRSTi prakriyocyate, tadAyaM praSTavyaH - kimidaM mahadAdikaM pradhAnasya kArya vA pariNAmo veti, prathamapakSe na tAvat satastasya kAryatvam ; sarvathA sataH kAraNavaiyyarthAt puruSavat / 1 32 nApyasataH; "yadi sat sarvathA" kArya puMvannotpattumarhati / " [ AptamI0 zlo0 39 ] iti vacanAt / "asadakaraNAdupAdAnagrahaNAt sarvasaMbhavAbhAvAt / zaktasya zakyakaraNAt kAraNabhAvAcca satkAryam // " iti svasiddhAntavirodhAt / sarvathApyasataH utpattivirodhAcca / "yadyatsarvathA kArya tanmAjani khapuSpavat / " [ AptamI0 zlo0 42 ] iti vacanAt / 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 / [ sAMkhyakA0 9 ] $ 14. na tAvat pradhAnaM pariNAmAnAmupakArakam; tatkRtopakArAntarasya kAryatve sadasatpakSoktadoSAnuSaMgAt / pariNAmatvetarabhinnAnAM kramotpattirmA bhUt / bhinnAnAM vyapadezo na syAt saMbandhAsiddheranupakArAt / upakArAntarakalpanAyA manavasthAprasaMgAt / pariNAmaiH pradhAnasyopakAre yAvanto hi pariNAmAstAvantastasyopakArAstatkRtAstato yadi bhinnAH, tadA tasyeti vyapadezo'pi mA bhUt saMbandhAsiddheranupakArakatvAt / " tadvatastairupakArAntare'pi sa eva paryanuyogaH ityanavasthA / tataste yadyabhinnAstadA tAvaddhA pradhAnaM bhidyeta / te vA pradhAnaikarUpatAM pratipadyeranniti pradhAnasyopakArANAM cAvasthAnAsambhavaH / $ 15. atha na bhinno nApyabhinnaH pariNAmaH kevalaM mahadAdirUpeNa pradhAnaM pariNamate daNDakuNDalAdyAkAraiH sarpavaditi cet; tadetat sveSTa nityaikAntabAdhakam ; pUrvottarAkAraparihArAvAptisthitilakSaNapariNAmAbhyupagame nityAnityAtmakatvasyAvazyambhAvAt / $ 16. tadevamanekabAdhakopanipAtAt pradhAnAdicaturviMzatitattvAni na vyavatiSThante / tadavyavasthitau bhogyAbhAve puMso bhoktRtvAbhAvAdabhAvaH syAttasyai tallakSaNatvAt / tataH prakRtipuruSatattvayoravasthAnAbhAvAt sAMkhyAbhimataM sarvaM tattvaM punarapi zUnyaM jAyata iti tatkathaM pratyakSasiddhaM syAt ; 1. viparItAgrahAt / 2. puruSasya / 1. karaNavai - ka0, kha0 / 2. sarvadA ka0 / 3 iti siddhAnta ga0 / 4 paraNAmino ka0, kha0 / 5. kramato ga0 / 6. tadvatastairakAlairUpa- ga0 / 7. yAtvaka ka0 / 8. -ko nipAtAt ka0, kha0 /

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16] sAMkhyazAsana-parIkSA syAt , urvIparvatatarvAdipadArthAnAM brahmamayatvavat pradhAnamayatvasyApi pratyakSeNAnupalakSaNAt 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 , jJAnavata' ityanumAnAttatsiddheH / $ 18. kathamutpattimAn bhoga iti cet , parApekSatvAttadvadeva parApekSo'sau buddhyadhyavasAyApekSatvAt / "buddhayavasitamartha puruSazcetayate" [ ] iti vacanAt / bhogasya buddhyadhyavasAyAnapekSatve 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, tadabhimatasakalatattvAnAmA:virbhAvAdyapAkaraNadvAreNa 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. -mAnA tsaddheH ka., kh0| 2. kadAcit-ka0, kh0| 3. tattvAmAvi-ka0 / 4. dRSTeSviSTeSu kha0, g0| 5. pramANyatAm ka0, ga0 / 6. -dazceti ka0, kha0 /

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[ vaizeSikazAsana-parIkSA [ pUrvapakSa: ] $ 1 atha vaizeSikamatamapi dRSTeSTaviruddham / tAvadidaM hi teSAmAkUtam - buddhisukhadukhecchAdveSaprayatnadharmAdharma saMskArANAM navAnAmAtma vizeSa' guNAnAmatyantocchittAvAtmanaH svAtmanyavasthAnaM mokSaMH, anyathA Atmano'tyantavizuddhyabhAvAditi / " dravyaguNakarmasAmAnyavizeSasamavAyAnAM padArthAnAM sAdharmya vaidharmyatattvajJAnaM niHzreyasahetuH / " [ praza0 bhA0 pR0 6 ] zaivapAzupatAdidIkSAgrahaNa-jaTAdhAraNa- trikAlabhasmoddhUlanAditapo'nuSThAnavizeSazca / $ 2. " tatra dravyANi pRthivyaptejovAyvAkAzakAladigAtmamanAMsi sAmAnyavizeSasaMzoktAni navaiva / 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 saptaivetyevaM caturviMzatiguNAH / " [ praza0 bhA0 pR0 10] "utkSepaNApakSepaNAkuJcanaprasAraNagamanAna paJcaiva karmANi / gamanagrahaNAdbhramaNarecanaspandanordhvajvalana tiryagpatananamanonnamanAdayo gamanabizeSA na jAtyantarANi / " [ praza0 bhA0, pR0 11 ] " sAmAnyaM dvividham, paramaparaM cAnuvRttipratyayakAraNam / / $ 3. " tatra paraM sattA mahAviSayatvAt sA cAnuvRttereva hetutvAt sAmAnyameva / dravyatvAdyaparam alpaviSayatvAt / tacca vyAvRtterapi hetutvAtsAmAnyaM sadvizeSAkhyAmapi labhate / nityadravyavRttayo'ntyA vizeSAH / te khalvatyantavyAvRttibuddhihetutvAt vizeSA eva / ayutasiddhAnAmAdhAryAdhArabhRtAnAM yaH saMbandha iha pratyayahetuH sa samavAyaH / $ 4. "evaM dharmairvinA dharmiNAmuddezaH kRtaH / SaNNAmapi padArthAnAM sAdharmya mastitvamabhidheyatvaM jJeyatvam / zrAzritatvaM cAnyatra nityadravyebhyaH / dravyAdInAM paJcAnAmapi samavAyitvamanekatvaM ca / 'guNAdInAM paJcAnAmapi' nigurNatva-niSkriyatve / " [praza0 bhA0, pR0 1116] ityAdyanekavidhaM sAdharmyaM vaidharmyaM ceti tattvajJAnaM mokSahetuH / tadyathA, " duHkhajanmapravRttidoSamithyAjJAnAnAmuttarottarApAye tadanantarAbhAvAdapavargaH / " [ nyAyasU0 1 1 2 ] $ 5. tatra tattvajJAnAnmithyAjJAnaM nivartate; mithyAjJAnAnivRttau tajjanyarAgadveSanivRttiH; taddoSanivRttau tajjanyakAyavAGa manovyApArarUpapravRttinivRtti:; tatpravRttinivRttau tajjanyapuNyapApa 1. 'navAnAmAtma vizeSaguNAnAmatyantocchittirmokSaH / ' - praza0 vyo0 pR0 638 / 2. 'dharmavizeSaprasUtAd dravyaguNakarmasAmAnyavizeSasamavAyAnAM padArthAnAM sAdharmyavaidharmyAbhyAM tattvajJAnniHzreyasaH / '-- vaize0 sU0 1 / 1 / 4 / 3. kiM tu gamana evAntarbhUtAni / 4. nityadravyANi na kAryadravyavat svakAraNAzritAni bhavanti / 1. navAnAmAtmaguNavizeSANAm ka0, kha0 / 2. - dInAmapi ka0, kha0 / 3. - ttarapAye ka0, kha0 / 4. pravRttinivartate kha0 /

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35 vaizeSikazAsana-parIkSA bandhalakSaNajanmanivRttirityAgAmikarmabandhanivRttistattvajJAnAdeva bhavati / prAgupArjitAzeSakarmaparikSayastu bhogAdeva naanythaa| tathA coktam "nAmukta kSIyate karma kalpakoTizatairapi / avazyamanubhoktavyaM kRtaM karma zubhAzubham // " ___] iti 6 . tatrApi "kurvannAtmasvarUpazaH bhogAtkarmaparikSayam / / yugakoTisahasrANi kRtvA tena vimucyate // " ityekaH pkssH| "zrAtmano vai zarIrANi bahUni manujezvaraH / prApya yogabalaM kuryAt taizca sarvAM mahIM vareta // bhujIta viSayAn kaizcit kaizcidugraM tapazcaret / saMharecca punastAni sUryastejogaNAniva // " ] iti ekasminneva bhave bahubhiH zarIraiH prAgupArjitAzeSaphalabhoga ityaparaH pakSaH / tatazca bhogAt prAgupArjitAzeSakarmaparikSaye ekaviMzatibhedabhinnaduHkhanivRttiriti / 7. tAni duHkhAni kAnIti cet, "saMsargaH sukhaduHkhe ca tpaa[thaa]rthendriybuddhyH| pratyekaM SaDvidhAzceti duHkhsNkhyaikviNshtiH||" ] iti sakalapuNyapApaparikSayAt tatpUrvakabuddhisukhaduHkhecchAdveSaprayatnasaMskArANAmapi parikSaye AtmanaH kaivalyaM mokSa iti / [ uttarapakSa:] $ 8. tadetadaulUkyazAsanaM tAvata dRSTaviruddham / tadabhimatasyAvayavAvayavinorguNaguNinoH kriyAkriyAvatorjAtivyaktyo daikAntasya tadabhedagrAhiNA pratyakSeNa 'viruddhatvAt / 9. na yavayavyAdiravayavAdibhyaH sarvathA bhinna eva pratyakSe pratibhAsate, api tu kathaMcidabhinna eva / tantubhyaH tadAtAnavitAnAvasthAvizeSarUpasya paTasya karpaTyAdezcitrajJAne nIlAdinirmAsavat ; tatraikalolIbhAvamupagatAnAM rUpAdInAM gacchataH, puruSAd bAlyAdivat , sthityAdivadvA tadavasthA vizeSabhUtakriyAyAH sAmAnyavato'rthAd vaisAdRzyavattadharmabhUtasAdRzyalakSaNasAmAnyasya anarthAntaratayA sakalalokasAkSikamadhyakSeNAdadhyavasAyAt / 1. -parIkSayam ka0 / 2. idaM padyaM ka0, kha0 pratau nAsti / 3. -karmaparikarmakSaye ka0, kha0 / 4. tAni cet g0| 5. -lukyazA k0| 6. -naM dRSTa- g.| 7. pratyakSeNAvi- g0| 8. citrapaTyAdau ityarthaH / karkaTyAdeH ka, kha / 9. lovibhA- g0| 10. -NAdhyavasAyAta ka0, kha0 /

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satyazAsana-parIkSA [10 10. nanu samavAyAttebhyo'vaya vyAdirarthAntaramiva pratibhAsata iti ceta ; na, avayavyAdipratyakSasya sarvatra bhrAntatvaprasaMgAta , 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 iSyate / 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; samavAyasyaikatvAt / samavAyasya samavAyAntareNa vRttau tasyApi tadantareNaiva vRttirityanavasthopanipAtAt / nApi saMyogaH, tasya guNatvena dravyAzritatvAt , dravyatvAcca samavAyasya / nApi vizeSaNavizepyabhAvaH; saMbandhAntarAbhisaMbaddhArtheSvevAsya pravRttipratIteH daNDapuruSAdivat , anyathA sarva sarvasya vizeSaNaM vizeSyaM ca syAt / na ca samavAyasamavAyinAM saMbandhAntarAbhisaMbaddha tvam ; saMyogasamavAyayoranabhyupagamAt vizeSaNavizeSyabhAvAntareNa saMbaddhatve tasyApi tadantareNa saMbaddheSveva pravRttirityanavasthAnAt / nApyadRSTam , poDhA saMbandhavAditvavyAghAtAta / yadi cAdRSTena samavAyaH saMbaddhayeta; tarhi guNaguNyAdayo'pyata eva saMbaddhA bhaviSyantItyalaM samavAyAdikalpanayeti na saMbandhAntareNa samavAyasya saMbandhaH siddhayati / 13. nana 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; tatsvarUpamyAdhyakSAgocaratvapratipAdanAt / "ata evAtIndriyaH sattAdInAmiva pratyakSeSu vRttyabhAvAt , svAtmagatasaMvedanAbhAvAcca / " [praza0 bhA0 pR0 697] iti'' prshstpaadbhaassye'bhidhaanaat| 1. gacchavRkSAdidarzanavat / 2. 'indriyArthasannikarSotpannamavyapadezyavyabhicAri vyavasAyAtmakaM pratyakSam' -nyAyasU0 1 / / 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. bhaa0| 1. etadantargataH pAThaHka0, kha0 pratI naasti| 2. rokSava-ka0, kh0| 3. vRttirityvstho-kh0| 4. samabandhatvama k.| 5. guNAdayo'pi g.| 6. nanu sama-ka0, kha0 /

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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 "zAnaM jJAnAntaravedyaM prameyatvAta" [ ] iti viplavate / 16. kiM ca, yathA arthAnAM sadAtmakasya bhAvasya nAnyaH sattAyogo'sti evaM dravyAdInAM 'vRttyAtmakasya samavAyasya nAnyA vRttirasti, tasmAt svAtmavRttiriti manvAnaH padAthAnAM saMvedanAtmakasya jJAnasya nAnyataH saMvedanam , tasmAta 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--samavAyaHsaMbandhAntaraM nApekSate svataH saMbandhatvAta; yetu 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'saMvandhasvabhAvatve saMyogAdeH paratastadyuktam ; atiprasaMgAt / 'samavAyaH padArthAntareNa saMzleSe saMbandhAntaramapekSate, padArthAntaratvAt , yaditthaM [ taditthaM ], yathA saMyogaH, tathA cAyam, tasmAttathaiva, ityanumAnabAdhitaviSayatvAcca / 18. kiM ca, yathA samavAyaH svarUpApekSayA'bhedAt tadavyatiriktaghaTanIya-ghaTakAkArApekSayA bhedAbhedAbhedAtmakaH siddhayati, tathAvayavyAdyapekSayA'bhedAttadapRthagbhUtAvayavApekSayAbhedAt sarva vastu bhedAbhedAtmakaM jAtyantaraM siddhayet , virodhAdidUSaNAnAM samavAyadRSTAntenApasAraNAt ityahanmatasiddhiH tasya tadiSTatvAt / "abhedabhedAtmakamarthatattvaM tv|" [ yuktyanu0 zlo0 7 ] iti vacanAt / tanmatasiddhau 'parAbhimatabhedai kAntarUpaM vastu khapuSpavadasadeva syAt / ' "svatantrAnyatarat khapuSpam" [ yuktyanu0 zlo0 7 ] iti vacanAt / $ 16. tadevaM svataH paratazca samavAyasya samavAyiSu vRttirna syAta, avRttimattvAt samavAyavRttene paramArthataH samavAyaH samavAyyAzritaH paraistasya svAtantryAbhyupagamAcca / nApyupacArAt , upacAranimittAbhAvAt / 1. "tasmAt jJAnAntarasaMveyaM saMvedanaM vedyatvAt / ghaTAdivat"-praza0 vyo0 pR0 529 / 2. saMbandhasvabhAvatvam / 3. anyena saMbandhena saMbaddhatvAbhAvAt / 1. yathA sdaatmk-k0kh0| 2. evaM vRtyAtmakasya k..kh0| 3. -manvAnaH saMva-kha0 / 4, -tu bhedAtmakaM ga /

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satyazAsana-parIkSA [2020. nanu nimittamupacArasya samavAyiSu satsu samavAyajJAnam, samavAyizUnyadeze samavAyajJAnAsaMbhavAditi ceta; tadasata; digAdInAmapyevamAzritatva prasaMgAt ; 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 saMbandhaH samavAyaH saMbandhibhyAM bhinnasyobhayAzritasyaiva saMyogavata 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 aviSvagbhAvalakSaNasya pratipatteH, tasyAnAzritatvAbhyupagame ca asaMvandhatvasya prasaMgena sAdhanasya sAdhanAt / sAdhyasAdhanayoApyavyApakabhAvasiddhau parasya vyApyAbhyupagame tannAntarIyakasya vyApakAbhyupagamasya pratipAdanAt / na hyAzritatvamasaMbandhatvena vyAptaM digAdiSvasiddham / nApyanaikAntikam ; anAzritasya kasyacit saMbandhatvAprasiddheH vipakSe vRttyabhAvAt / tata eva na viruddha nApi satpratipakSam ; tasyAnAzritasyApi saMbandhatvavyavasthApakAnumAnAbhAvAditi na pareSAM samavAyasaMbandho'sti, yatastadvazAdabhinnAnAmapyavayavyAdInAmabhedena pratipatti rupapadyeta / tataste bhedenaiva pratiyeran11 na caivamataH pratyakSavirodho duHzakaH parihartuM pareSAm / 23. kiM ca, pratipAditaprakAreNa samavAyasyAsaMbhave saMyogasyApyasaMbhavaH tasya kAryasya kAraNasamavAyAbhAve'nupapatteH / 24. evaM saMbandhAbhAve na kiMcit vastu bhedaikAntabAdimate 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. kAryabhUtapRthivyAdikAraNa / 1. -syekadamata: ka0, kha0 / 2. vacanaghAtaH ga0 / 3. -rAvAzrita-ka0 / 4. -tasyaikasyaivAka0, kh0| 5. pramANApratipannaH ka0, kha0 / 6. pratipattiH ka0, kh0| 7. asaMbandhasya ka0, kha0 / 8. prasaMgena sAdhanAt g0| 9. -ba niruddhaMka0, kh0| 10. pratIti- kh.| 11, pratiyetan ka0 / 12. -vinotpatteH ka0, kha0 /

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27] baizeSikazAsana-parIkSA iti vacanAt / tathA bhUta catuSTayAsattve 'parAparAdipratyayApAyAt / ' idamataH pUrveNa' ityAdi pratyayApAyAcca [ na ] kAlo dikca vyavatiSThate / tathA bherIdaNDAdyAkAzasaMyogAbhAvAt saMyogajazabdasyAnutpattiH, sarvatrAvayavasaMyogAbhAve tadvibhAgasyApyayogAd vibhAgajazabdasyApyanutpattiH; tayoranudaye zabdajazabdasyAsambhavaH; iti sakalazabdAnutpatterAkAzavyavasthApakopAyAdAkAzahAniH / tathA AtmAntaHkaraNasaMyogAsiddheH buddhyAdiguNAnutpattiH; tadabhAve cAtmavyavasthApa kopAyAsattvAdAtmatattvahAniH / tathA buddhyanutpattau manaso'siddhiH; kramato jnyaanotpttemnolinggtvaat| "yugapajzAnAnutpattirmanaso liGgam" [ nyAyasU0 1 / 1 / 16 ] iti vacanAt / $ 25. *evaM saMyogAbhAve sarvadravyAbhAvaH / athavA samavAyAbhAve sattAsamavAyAsaMbhavAt sarvadravyaH pracyutaH / sarvadravyahAnau tadAzritaguNakarmasAmAnyavizeSANAmasiddhiH AzrayAbhAve satyAzrayiNA[ma] bhAvAt , *"tantvabhAve paTAbhAvavaditi / saMsargahAneH sakalArthahAnirdurnivArA vaizeSikANAmupanipatati / tadukta svAmisamantabhadrapAdaiH "abhedabhedAtmakamarthatattvaM tava svatantrAnyataratkhapuSpam / avRttimattvAt samavAyavRttaH saMsargahAneH sakalArthahAniH // " - [yuktyanu0 zlo0 7 ] iti $ 26. evaM vicAryamANAH sarvathAbhinnAvayavAvayavyAdayaH svayameva na santi yataH pratyakSeNa pratibhAseran / tatpatyanIkAzca 'kathaMcidbhinnAste pratyakSataH pratibhAsanta iti sthitaM dRSTaviruddhaM zeSikamatamiti / $ 27. tathA tadiSTaviruddhaM ca / tathA hi-vivAdApannaM 'tanukaraNabhuvanAdikaM buddhimaddhetukaM kAryatvAt ghaTAdivat' iti jagato mahezvarakRtatvaM yaugaiH vyavasthApyate, taccAnumAnaviruddham , tadvAdhakAnumAnasadbhAvAt / taccedam-nezvarastanvAdInAM kartA, azarIratvAt , ya evaM sa evam , yathAtmA, tathA cAyam , tasmAttathaiveti / na cAtrAsiddho hetuH, tasya zarIratvAyogAt / taccharIrasya sAvayavasya nityatvAnupapatteH / 1degnityasyApi taccharIrasya buddhimatkAraNApUrvakatve tenaiva kAryatvAdihetUnAM vybhicaaraat| tasya buddhimatkAraNasapUrvatve vA parAparazarIrakalpanAyAmanavasthAprasaMgAta / pUrvapUrvasya zarIreNottarottarasvazarIrotpattau bhavasya nimittakAraNatve srvsNsaa| NAM tathA prasiddharIzvarakalpanAvaiyarthAt / svopabhogyabhuvanAdyatpattAvapi11 teSAmeva nimittakAraNatvopapatteriti tat kAryatvAcetanopAdAnatvasannivezaviziSTahetavo gamakAH syuH / "azarIraMvA vasantaM na priyApriye spRshtH|" [ chAndo0 8 / 12 / 1] ityAgamavirodhAcca / 1. dezApekSayA aparasmin paraM yugapazciraM kSipramiti kAryaliGgAni / 2. idamato dakSiNenetyAdi / 3. bheryAkAzasaMyogo nimittakAraNam / 4. avyvvimaagsyaapi| 5. saMyogajavibhAgajazabdayoramAve / 6. avayamyAdayaH / 7-8. Izvarasya / 1. pratyayAdidamataH ka0, kh0| 2. saMyogazabda- ka0, kh0| 3. -kopAyasattva- ga0 / 4. -yiNAbhAvA-ka0, kha0 / 5. -etadantargataH pAThaH ga0prato nAsti / 6. pratyakSe prati-ka0, khaH / 7. kathaMcidabhinnAH ka0, kh0| 8. nAnAsiddho ka0, kh0| 9. sAvayasya ka0, kha0 / 10. -teranityasyApi kh0| 11. bhuvanAdyuttAvapi ka0, kh0| 12. -raM nAvasantaM ka0, kha0 /

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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 kulAlA disatanukaraNaH kumbhAdeH prayojako dRSTAntaH tanukaraNabhuvanAdInAmazarIrendriyezvaraprayojakatvakalpanayAvyatikramyate tathA karmaNAmacetanAnAmapi tannimittatvaM kalpanayA buddhimAnapi dRSTAnto vyatikramyatAM vizeSAbhAvAt / 40 $ 29. syAnmatam - sazarIrasyApi buddhIcchAprayatnavata eva kulAlAdeH kArakaprayoktRtvaM dRSTam, kuTAdikAryaM kartumabuddhyamAnasya tadadarzanAt, buddhimato'pIcchApAye tadanupalabdheH; tadicchAvato'pi prayatnAbhAve tadanupalambhAt; tadvadvitanukaraNasyApi buddhimataH sraSTumicchataH prayatnavataH zazvadIzvarasya samastakArakaprayoktRtvopapatterna dRSTAntavyatikramaH, sazarIratvetarayoH kArakaprayukti pratyanaGgatvAt / na hi sarvathA dRSTAntadASTantikayoH sAmyamasti tadvizeSavirodhAditi tadayuktam, buddhyAdInAmapi tasyAsaMbhavAt / Izvaro jJAnacikIrSAprayatnatrayavAnna bhavati; azarIratvAt; muktAtmavaditi tadabhAvasiddha eH / azarIratvAvizeSe'pi sAdimuktAnAmeva buddhyAdirahitatvaM na tvanAdimuktasyezvarasyeti cet; na, anAdimukta siddha: / 'IzvarasyAzarIratvaM sAdi azarIratvAt muktAtmA'zarIratvavat' iti tadvAdhakasadbhAvAt / atrApyazarIratvAvizeSe'pi muktAtmAzarIratvameva sAdi na tvIzvarAzarIratvamiti cet; naM, anupapattikatvAt; jagatkartRtva sarvajJatvAdInAmIzvaravizeSaNAnAM vivAdgocaratve na tato vailakSaNyAbhidhAnAnupapatteH / tathApi yadi tatheSyate tarhi kAryatvAvizeSe'pi ghaTa-paTa kaTa-kaTaka zakaTa-mukuTAdInAM buddhimaddhetukatvaM na tu mahI- mahIdhara - mahIruhAdInAmiti kiM neSyate / akRtasamayasyApi kRtabuddhyutpAdakebhyo ghaTAdibhyaH 'tadanutpAdaka bhuvanAdInAM vailakSaNyasyApi saMbhavAt / evama buddhIcchA prayatnavattvAsiddheH tadasiddhau sakalakArakaprayoktRtvAnupapatteH sUktamIzvarastanvAdInAM na karteti / * 30. tathApi yadi vaiyyAtyAdIzvaraH kartetyabhidhIyate tadA prANinAM vicitraghoraduHkhazatAnIzvaraH karoti vA na vA, yadi na karoti tadA taiH kAryatvAdihetUnAM vyabhicAraH / atha karotIti matam, tadasaMbhAvyam; iha hi kazcidasarvajJo praNaSTarAgadveSo muniranyo vA sAdhuH parapIDAM na karoti kila, sa eva maharSINAmapyArAdhyaH sarvajJo vItarAgadveSamohI bhagavAn mahezvaraH prANinAmanimittamasahyavividhograduHkhaparamparAmutpAdya jagattrayaM paripIDayatIti kathamidaM prekSAvadbhiH saMbhAvyate / tatkaraNe vA tasya atyugrA pUrvarAkSasatvameva, na tu mahadbhiH stutyaM mahezvaratvamiti tasya tatkaraNamasaMbhAvyam / 7 $ 31. nanu [ na ] prANinAmIzvaro + duHkhamutpAdayatIti cet; na; duHkhahetUnAmapi pApakarmaNAmIzvarakRtatve tasyaivaM duHkhahetutvasiddheH, tatpakSopakSiptadoSAnuSaMgAt / teSAM tadakRtatve tanukaraNAderapi tatkRtatvaM mA bhUt; vizeSAbhAvAt / karmabhirIzvarasAdhaka hetUnAmanaikAntikatvAcca; 1. tanukaraNarahitasya / 2. kAryakartRtvAbhAvAt / 3. Izvarasya / 4 zragrahIta saMketasthApi / 9. kRtabuddhayanutpAdaka / 6. Izvarasyaiva / 7. karmaNAm / 1. - prajaka - kra0, kha0 / 2. kAraka: prayo- ka0, kha0 / 3 tasya saMbhavAt ka0 / 4. - nAdIzvaro kha0 / ka,,

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-35] vaizeSikazAsana-parIkSA 41 karmaNAmabuddhimannimittatve'pi kAryatvArthakriyAkAritvasthitvA(tyA) pravartanAnAM saMbhavAt / yadi 1kalpayitvApIzvaramavazyaM karmAnumanyate; tadA kevalaM karmaiva tanukaraNAdinimittamiSyatAm , kimanenezvareNa pramANabAdhitena, tathA ca pareSAM pAraMparyaparizramaparihAraH syAt / 32. nanu kathamacetanAnAM karmaNAM vicitropabhogayogyatanukaraNAdyutpAdakatvamiti cet ; kathamunmattamadirAmadanakodravAdInAmunmAdAdivicitrakAryotpAdakatvam / kathaM vA ayaskAntavizeSANAM lohAkarSaNabhramaNAdi-kAryakAritvamityabhidhIyatAm / tathAdRSTatvAditi cet ; tata eva prakRtaH svabhAvavyAlambho''pi nivartyatAm / tathA 'sukhaduHkhalAbhAlAbhAdInAmadRSTaM kAraNamasti, dRSTakAraNavyabhicArAnyathAnupaparoH' ityanumitatvAt / na caivamIzvarasyApyanumitatvAdupAlambhaprasaMganivRttiH syAditi zaGkanIyam , tadanumAnasyAnekadoSaduSTatvAt / $ 33. tathAhi-tanukaraNabhuvanAdeH kAryatvAdisAdhanaM kimekabuddhimatkAraNatvaM sAdhayet , anekabuddhimatkAraNaM vA, prathamapakSe prAsAdAdinA anekasUtradhArayajamAnAdihetunA tadanaikAntikam / dvitIyapakSe siddhasAdhanam , nAnAprANinimittatvAttadupabhogyatanvAdInAm , teSAM tadadRSTakRtatvAt / / 634. etena buddhimatkAraNasAmAnyasAdhane siddhasAdhanamuktam ; tadabhimatavizeSasyAdhikaraNasiddhAntanyAyenApyasiddheH / sAmAnyavizeSasya sAdhyatvAdadoSa iti cet, na; dRSTAdRSTavizeSAzrayasAmAnyavikalpadvayAnativRtteH / dRSTavizeSAzrayasya sAmAnyasya sAdhyatve sveSTavighAtAt / aSTavizeSAzrayasya sAmAnyasya sAdhyatve sAdhyazUnyatvaprasaMgAt / nidarzanAya dRSTetaravizeSAzrayasya sAmAnyasAdhane'pi svAbhimatavizeSasiddhiH kutaH syAt / $ 35. adhikaraNasiddhAntanyAyAditi cet ; ko'yamadhikaraNasiddhAnto nAma, yatsiddhAvanyaprakaraNasiddhiH so'dhikaraNasiddhAntaH" nyAsU0 1 / 1 / 30] tato dRSTAdRSTavizeSAzrayasAmAnyamAtrasya buddhimannimittasya jagatsu prasiddhI prakaraNAjagannirmANasamarthaH samastakArakANAM prayoktA sarvadA'viluptazaktivibhurazarIratvAdivizeSAzraya eva siddhayatIti cet , syAdevam , yadi sakalajagannirmANasamarthenaikena samastakArakANAM prayoktrA sarvajJatvAdivizeSo'pi tenAvinAbhAvidRSTetaravizeSAdhikaraNabuddhimatkAraNasAmAnyaM kutazcitsiddhayet ; na ca siddhayati; anekabuddhimatkAraNenaiva svopabhogyatanvAdinimittakAraNavizeSeNa tasya vyAptatvasiddheH samarthanAt / tathA sarvajJavItarAgakartRkatve sAdhye ghaTAdinA anaikAntikaM sAdhanam / sAdhyavikalaM ca nidarzanam / sarAgasarvajJakartRkatve sAdhye apasiddhAntaH / 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. vyutkramaNa A samantAt lambhaH prAptiH / 2. yasiddhau anyaprakaraNasiddhiH so'dhikaraNasiddhAntaH / 3. tanvAdeH / ___1. -pa itvA ka0, kha0 / 1. -virbhU zarIra ka0, kha0 / 6

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[ pUrvapakSa: ] [ naiyAyikazAsana-parIkSA ] 1. vaizeSikasamasiddhAntA naiyAyikAstvevamAmananti - "pramANa- prameya - saMzaya-prayojana- dRSTAnta-siddhAnta-avayava tarka- nirNaya-vAda- jalpavitaNDAhetvAbhAsa chala-jAti-nigrahasthAnAnAM tattvajJAnAnniHzreyasAdhigamaH / " [ nyAyasU0 1|1|1] $ 2. kiM ca, bhaktiyoga-kriyAyoga- jJAnayogatrayairyathAsaMkhyaM sAlokyaM sArUpyaM sAmIpyaM sAyujyaM muktirbhavati / $ 3. tatra mahezvaraH svAmI svayaM bhRtya iti taccitto bhUtvA yAvajjIvaM tasya paricaryA karaNaM bhaktiyogaH, tasmAtsAlokyamuktirbhavati / 4. tapaHsvAdhyAyAnuSThAnaM kriyAyogaH / tatronmAdakAdivyapohArthamAdhyAtmikAdiduHkhasahipNutvaM tapaH, prazAntamantrasyezvaravAcino'bhyAsaH svAdhyAyaH, tadubhayamapi klezakarmakSayAya samAdhilAbhAya cAnuSTheyam / tasmAtkriyAyogAt sArUpyaM sAmIpyaM vA muktirbhavati / viditapadArthasyezvarapraNidhAnaM ' jJAnayogaH / 5. paramezvaratattvasya prabandhenAnucintanaM paryAlocanamIzvarapraNidhAnam / tasya yogasya yama-niyama- Asana -- prANAyAma pratyAhAra-dhAraNA - dhyAna-samAdhayaH aSTAGgAni / tatra dezakAlAvasthAbhiraniyatAH puruSasya vizuddhavRttihetavo yamAH / ahiMsAbrahmacaryAsteyAdayaH dezakAlAvasthA pekSiNaH puNyahetavaH kriyAvizeSA niyamAH devArcana -pradakSiNa-saMdhyopAsana- japAdayaH / yogakarmavirodhi - klezajapAdyarthazca raNabandhaH Asanam / padmakasvastikAdeH koSThasya vAyorgaticchedaH prANAyAmaH recakapUrakakumbhakaprakAraH zanaiH zanairabhyasanIyaH / samAdhipratyanIkebhyaH samantAt svAntasya vyAvartanaM pratyAhAraH / cittasya dezasaMbandho dhAraNA / tatraikatAnatA dhyAnam / dhyAnotkarSAnnirvAtAcalapradIpAvasthAnamivaikatra cetasAvasthAnaM samAdhiH / etAni yogAntAni mumukSuNA mahezvare parAM bhaktimAzrityAbhiyogena sevitavyAni / tato'cireNa kAlena bhavantamanaupamyasvabhAvaM pratyakSaM pazyati; taM dRSTrA 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 pramANAviSayakhe / 1 praNavAnaM ka0 / 2. saMmatAt ka0 /

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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 laukikaM vaidikaM vA yatkiMciducyate tatsarva mRSaiva tadabhimatasarvatattvAnAM saMsargAsaMbhavena' zanyatvasyApAditatvAdityalamatiprapaJcena, dRSTeSTaviruddhatvAnnaiyAyikavaizeSikamatayorasatyatvasiddhatvAt / dRSTeSviSTeSu dRSTeSTavirodhAdyaugasaMmataH / parokSeSu tadekatvAdAgamo na pramANatAm / saMsargahAneH sarvArthahAneaugavaco'khilam / bhavetpralApamAtratvAnnAvadheyaM vipazcitAm / / dRSTeSTAbhyAM viruddhatvAnna satyaM yogazAsanam / na ca tena pratikSepaH syAdvAdasyeti1 nizcitam / / [iti naiyAyikazAsana-parIkSA] 1. samavAyAdisambandhAbhAvena / 1. dvAzceti ka0, kh0|

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[ mImAMsaka-bhATTaprAbhAkarazAsana-parIkSA ] [ pUrvapakSa: ] $ 1. atha mImAMsakamatamapi dRSTeSTaviruddham / mImAMsakeSu tAvadevaM bhATTA bhaNanti - 'pRthivya - tejovAyudikkAlAkAzAtmamanaH zabdatamAMsi' ityekAdazaiva padArthAH, tadAzrita guNakarmasAmAnyAdInAM tatsvabhAvatvena tAdAtmyasaMbhavAnna padArthAntaramityevaM padArthayAthAtmyajJAnAt karmakSayo bhavatIti / $ 2. prAbhAkarAstu -- " dravyaM guNaH kriyAjAti saMkhyA sAdRzyazaktayaH / samavAyaH kramazceti nava syurgurudarzane // " [ ] tatra dravyA 1 [Ni pRthivyAdayaH, ] guNA rUpAdayaH kriyA utkSepaNAdi / jAtiH sattA dravyatvAdi / saMkhyA ekatvadvitvAdiH / sAdRzyaM gopratiyogikaM gavayagatamanyat, vayapratiyogika gogataM sAdRzyamanyat / zaktiH sAmarthyam, sA anumeyaiva / guNaguNyAdInAM saMbandhaH samavAyaH / ekasya niSpAdanAnantaramanyasya niSpAdanaM kramaH, prathamAhutyAdipUrNAhutiparyantam / ityevaM nacaiva padArthAH / eteSAM yAthAtmyajJAnAnniHzreyasa siddhirityAcakSate / $ 3. kiM ca, vedamadhItya tadartha jJAtvA taduktanityanaimittika kAmyaniSiddhAnuSThAnakrama nizcitya tatra vihitAnuSThAne yaH pravartate tasya svargApavargasiddhirbhavati / trikAla saMdhyopAsanajapadevarSipitRtarpaNAdikaM nityAnuSThAnam / darzapaurNamAsagrahaNAdiSu kriyamANanaimittakAnuSThAnam / tadvayamapi niyamena kartavyam | kutaH, "akurvan vihitaM karma pratyavAyena lipyate / " [ ] iti vacanAt / putrakAmyeSTyAdikamahikaM kAmyAnuSThAnam / jyotiSTomAdikamAmutrikaM kAmyAnuSThAnam / zyenAbhicaran yajet' ityAdikaM niSiddhAnuSThAnam / tatkramaM nizcitya teSvanuSThAneSu vihitAnuSThAne yaH pravartate sa svargApavargau prApnoti / $ 4. api ca "nyAyArjitadhanastattvajJAnaniSTho'tithipriyaH / zrAddhakRt satyavAdI ca gRhastho'pi vimucyate // 3 [ mumukSUNAM pravrajyayA bhavitavyamiti niyamo nAsti / 1. pApena / 2. zyenayAgena / 3. gRhastho mokSamArgastho ityAdi / tulanA - ratnakara0 zlo0 1. dravyAdi guNarUpAdayaH ka0, kha0 / 2. sAnumayaiva ka0, kha0 / 3. niSThAtithi ka0 / ... ] iti vacanAt /

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-9] $ 5. tatrApi - mImAMsaka-bhATTaprAbhAkarazAsana parIkSA "mokSArthI na pravarteta tatra kAmyaniSiddhayoH / nityanaimittike kuryAt pratyavAyajihAsayA // " [ mI0 zlo0 saMbandha 0 zlo0 110 ] iti bhATTAH / pratyavAyaparihArakAmena nityanaimittikAnuSThAnayoH pravartanAt / tayorapi kAmyAnuSThAnakukSau nikSepAt tatkaraNamapi mokSakAMkSiNA'navadhIyate iti prAbhAkarAH pratyucire / [ uttarapakSaH ] $ 6. tadetanmImAMsakamataM tAvad dRSTaviruddham, mImAMsakAkhyairbhATTaiH prAbhAkaraizca pRthivyAdayo'rthAH sattAdisAmAnyato'nuvyajyante / tacca sattAdisAmAnyaM sarvathA nityaM niravayavamekaM vyApakamiti tairabhimatam ; tattu pratyakSaviruddhameva sadRzapariNAmalakSaNasya sAmAnyasyAnityasyAsarvagatasya rUpAdivadane kavyaktAtmatayA'nekarUpasyaiva pratyakSataH pratIteH / na hi bhinnadezAsu vyaktiSu sAmAnyamekaM pratyakSataH sthUNAdau vaMzAdivat pratIyate; vyakterutpAdavinAze'pi anutpAdamavinAzaM vA yatastatpratyakSa N syAt / tadidaM paroditasvarUpaM sAmAnyaM pratyakSabuddhA vAtmAnaM na samarthayati pratyakSatAM ca svIkartumicchatItyamUlyadAnakrayitvAt satAmupahAsAspadameva syAt / $ 7. tathApi yadi yAjJikA vaiyAtyAt tathaiveti vivadante, tarhi tatra brUmaH ekatra vyaktau sarvAtmanA vartamAnasya' anyatra vRttirna syAt / tatra hi vRttiH taddeze gamanAt, piNDena sahotpAdAt, taddeze sadbhAvAt aMzavattayA vA syAt, na tAvad gamanAdanyatra piNDe tasya vRttiH, niSkriyatvopagamAt / kiM ca pUrvapiNDaparityAgena tattatra gacchet, aparityAgena vA, na tAvat parityAgena, prAktanapiNDasya gotva parityaktasya agorUpatAprasaMgAt, nApyaparityAgena, aparityaktapiNDasyAsyAnaM - zarUpAdekhi gamanAsaMbhavAt / na hyaparityaktapUrvAdhArANAM rUpAdInAmAdhArAntarasaMkrAntirdRSTA / nApi piNDe [ na ] sahotpAdAt, tasyAnityatAnuSaMgAt / nApi taddeze sattvAt; piNDotpatteH prAkU tatra nirAdhArasyAsyAvyavasthAnAbhAvAt bhAve vA svAzrayamAtravRttitvavirodhaH / nApyaMzavattayA; niraMzatvapratijJAnAt / tato vyaktyantare sAmAnyasyAbhAvAnuSaMgaH / 45 $ 8. pareSAM prayogaH- ye yatra notpannA nApi prAgavasthAyino nApi pazcAdanyato dezAdAgatamantaH te tatrAsanto, yathA kharottamAGge tadviSANam, tathA ca sAmAnyaM tacchUnyadezotpAdavati ghaTAdike vastunIti / taduktam -- GgIkaraNAt / " na yAti na ca tatrAsIdasti pazcAnna cAMzavat / jahAti pUrvamAdhAramaho vyasanasaMtatiH // " [ ] iti 9. nanveSa doSo bhedavAdinAmeva na tu mImAMsakAnAm, taiH sAmAnyavyaktyostAdAtmyA 1. sAmAnyasya iti zeSaH / 2. sAmAnyam / 1. thIM prava ka0 kha0 / 2 mAna syAt syAnya ka0, kha0 / 3. piNDe saho, ka0, kha0 /

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46 satyazAsana-parIkSA [10"tAdAtmyamasya kasmAccet svabhAvAditi gamyatAm / " / [ mI0 zlo0 AkRti0 zlo0 47 ] ityabhidhAnAditi cet , teSAM vyaktivattasyAsAdhAraNasAdhAraNa ruuptvaanussNgaat| vyaktyutpAdavinAzayozcAsyApi tadyogitvaprasaMgAt / $ 10. na sAmAnyarUpatA vA sAdhAraNarUpatvam ; utpAdavinAzayogitvaM cAsya nAbhyupagamyate, tarhi viruddhadharmAdhyAsato vyaktibhyo'sya bhedaH syAt / uktaM ca "tAdAtmyaM cenmataM jaatervyktijnmnyjaattaa| nAzo'nAzazca kenaSTastadvaJcAnanvayo na kim / / vyaktijanmanyajAtA cedAgatAnAzrayAntarAt / prAgAsInna ca taddeze sA tayA saMgatA katham // vyaktinAze na cennaSTA gatAvyaktyantaraM na ca / tacchanyena sthitA deze sA jAtiHkketi kthytaam|| vyaktarjAtyAdiyoge'pi yadi jAteH se neSyate / tAdAtmyaM kathamiSTaM syAdanupaplutacetasAm // " [hetubi0 TI0 pR0 32] ityevamanekadoSaduSTatvAt yAjJikAnujJAtasAmAnyaM kharaviSANavadasadeva syAt / 611. yattu tatsadbhAvasAdhanamuktaM paraiH - "piNDabhedeSu gobuddhirekagotvanibandhanA / gavAbhAsyakarUpAbhyAmekagopiNDabuddhivat // " [mI0 zlo0 vana0 zlo0 44] "na zAbaleyAd gobuddhistato'nyAlambanApi vaa| tadabhAve'pi sadbhAvAd ghaTe pArthivabuddhivat / / " [ mI0 zlo0 vana0 zlo0 4] ityAdi; tatsarva siddhasAdhanam : anuvRttapratyayasya sadRzapariNAmalakSaNasAmAnyAlambanatvasiddheH / $ 12. na hi vayaM bauddhavat sAmAnyasyApahnavotAraH; kevalaM paraparikalpitasarvathAnityasvAdivizeSaNaviziSTameva sAmAnyaM na mRSyAmahe / sarvathA nityasyaikasyAnaSTasya sarvagatasya vicAryamANasyAsaMbhavAt / $ 13. 'nityaM sadAdi sAmAnyaM pratyabhijJAyamAnatvAt , zabdavat' iti cet , na; heto viruddhatvAt / kathaMcinnityasya iSTaviruddhasya sAdhanAt / sarvathA nityasya pratyabhijJAnAyogAt / tadevedamitipUrvottaraparyAyavyApinaikatra pratyayasyopapatteH, paurvAparyarahitasya pUrvAparapratyayaviSayatvAsaMbhavAt / 1. jAtyAdiyogaH / 2. naiyAyikAdiparikalpita / 3. kUTasthanityasya / 1. -syAsAdhAraNarUpa-ka0 / 2. -dvadhyAsato ka0, kha0 / 3. -tAgatA kha0 / 4. cAvat k0| 5. -syAnaMstasya ka0 / syAnaMzasya kha0 /

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-16 mImAMsaka-bhATTaprAbhAkarazAsana-parIkSA 14. dhrmaavev| pUrvAparabhUtau na dharmisAmAnyamiti cet , kathaM tadevedamityabhedapratItiH, pUrvAparasvarUpayoratItavartamAnayoH tadityatItaparAmarzinA smaraNena idamiti vartamAnollekhinA pratyakSeNa ca viSayIkriyamANayoH parasparaM bhedAt / $ 15. sadAdisAmAnyAdekasmAttayoH kathaMcidbhedAbhedapratipattiriti cet, siddhaM tasya kathaMcidanityatvam , anityasvadharmAvyatirekAt / na hyanityAdabhinnaM nityameva yuktam , anityasvAtmavat sarvathAnityasya kramayogapadyAbhyAmarthakriyA virodhAcca / tadanityaM sAmAnyaM vizeSAdezAt zabdavat / tata evAnekaM tadvat / sadityAdisvapratyayAvizeSAdekaM sattAdisAmAnyamiti cet , na; sarvathAsvapratyayAvizeSasyA siddhatvAt pratipadAdivyakti sadityAdipratyayasya 'vizeSAt / tadvyaktiviSayo vizeSapratyaya iti cet ; tarhi tA vyaktayaH sAmAnyAt sarvathA yadi bhinnAH pratipadyante, tadA yaugamatapravezo mImAMsakasya, sa cAyuktaH, tanmate saMbandhasyaM nirastatvAt , tasyeti vyapadezAnupapatteH / 16. atha kathaMcidabhinnAH, tadA siddhaM sAmAnyasya vizeSapratyayaviSayatvam , vizeSapratyayaviSayebhyo vizeSebhyaH kathaMcidabhinnasya sAmAnyasya vizeSapratyayaviSayatopapatteH vizeSasvAtmavat / tato naikameva sattAdisAmAnyam / nApyanaMzam ; kathaMcit sAMzatvapratIteH; sAMzebhyo vizeSebhyo'narthAntarabhUtasya sAMzatvopapatteH tatsvAtmavat / tathA sarvagataM tat sAmAnya vyaktyantarAle'nupalabhyamAnatvAt / tatrAbhivyaktatvAttasyAnupalambha iti cet ; tata eva vyaktisvAtmano'pi tatrAnupalambho'stu / tatra tasya sadbhAvAdekapramANAbhAvAdasattvAdevAnupalambha iti cet , sAmAnyasyApi vizeSabhAvA dasattvAdevAnupalambho'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 bhAdRprAbhAkarairiSTaM" [ bhadraM bhUyAt ] 1. anityasvAtmavat / 2. bhedAt / 3. yaugamate / 4. samavAyasya / 1. dharmAdeva ka0, kha0 / 2. -marthavirodhAJca ka0, kh0| 4. -SaH syAsiddhasyAt ka0, kha0 / 4. vizeSAbhAva-ka0, kha0 / 5. yugapad bhinna kha0 / 6. rantarAle'pi ka0 /

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khaNDitumAninAM mAnaM maNDitu jinadharmiNAm / viduSAM prItaye bhUyAd vidyAnandakRtA kRtiH //

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pariziSTAni

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krama 1. satyazAsana-parIkSAkI mUla kArikAoMko anukramaNikA / 2. mUla granthameM uddhRta vAkyoMkI anukramaNikA / 3. prastAvanA tathA mUlagata viziSTa zabda /

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pariziSTa 1 AM satyazAsana-parIkSAkI mUla kArikAoMkI anukramaNikA kArikA AvirbhAvacyutau sarvacyutaH dRSTeSTAbhyAM viruddhatvAla satyaM zAkyazAsanam dRSTeSTAbhyAM viruddhatvAnna na satyaM yogazAsanam dRSTeSTeSu dRSTeSTavirodhAtsugatoditaH dRSTeSTeSu dRSTeSTavirodhAtsAMkhyasammataH dRSTeSviSTeSu dRSTeSTavirodhAdyogasammataH na cArvAkamataM satyam na sAMkhyazAsanaM satyam pramANAbhAvataH sarvam brahmAdvaitamataM satyam brahmavidyApramApAyAta vikalpAbhAvataH sarvahAneH vidyAnandAdhipaH svAmI svaparAviditAdhyakSacArvAkANAm saMsargahAneH sarvArthahAneaugavacaH jJAnAdvaitaM na satyaM syAt 000 0 0

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pariziSTa 2 pRSTha-saMkhyA 44 my y my my my uddhata vAkya-sUcI [a] akurvanvihitaM karma agnihotraM trayo vedAH ata evAtIndriyaH sattAdInAmiva [praza0 mA0, pR0 697 ] advaitaikAntapakSe'pi [AptamI0 zlo0 27] advaitaM na vinAdvaitAt [prAptamI0 zlo. 27 ] anyatra nityadravyebhyaH [praza0 bhA0, pR0 16] anathikA sAdhanasAdhyadhIzcet [yuktyanu0 zlo0 18 ] anirvAcyA'vidyA [ bhAmatI, ilo0 1] abhiprAyanivedanAdavisaMvAdanam [pramANa0 vA0 113] abhedabhedAtmakamarthatattvam [ yuktyanu0 zlo0 7 ] ayutasiddhAnAmAdhAryAdheyabhUtAnAM [praza0 bhA0, pR0 14 ] avAcyamityatra ca vAcyabhAvAt [yuktyanu0 zlo0 29 ] avidyAyA avidyAtve [saMbandhavA0 zlo0 181] avidyAvAna vidyAM tm| [saMbandhavA0 zlo. 179 ] azarIraM vA vasantaM na [ chAndo0 8 / 12 / 1 ] asadakaraNAdupAdAnagrahaNAt [ sAMkhyakA0 9 ] asti hyAlocanAjJAnam [ mI0 zlo0, pratyakSa zlo0 120 ] [ A ] zrAtmano vai zarIrANi zrAtmA vAra draSTavyaH [ bRhadA0 2 / 4 / 5 ] AzritatvaM cAnyatra nityavyebhyaH [praza0 mA0, pR0 16 ] AhurvidhAtRpratyakSam [i indrajAlAdiSu bhrAntam [ nyAyavini0 1152 ] [u ] utkSepaNApakSepaNAkuJcana- [praza0 mA0, pR0 11 ] upAdAnakAraNasadRzaM hi [ 3] UrdhvamUlamadhaHzAkham [ bhagavadgItA 15 // 1] [e] eka eva tu bhUtAtmA [ amRtabi0 upa0, pa0 12, pR0 15 ] ekamevAdvitIyaM brahma [ chAndo0 6 / 2 / 1 ] ekarUpatayA tu yaH my mm

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ekasaMvidi vibhAti bhedadhIH ekasyAne vRttirna [ ka ] karmadvaitaM phaladvaitam kAryabhrAntairaNubhrAntiH kurvannAtmasvarUpajJaH [ga] guNAH rUparasagandhasparzaguNAdInAM paJcAnAmapi [ da ] dIpo yathA nirvRtimabhyupetaH dRSTe viziSTe jananAdihetau duHkhajanmapravRttidoSadravyaguNakarmasAmAnyadravyAdInAM paJcAnAmapi dravyaM guNaH kriyAjAti [ na ] na yAti na ca tatrAsIt na zAbaleyAdgobuddhi: nAnanukRtAnvayavyatirekaM kAraNam nAvanirna salilaM na pAvako nAvidyAsyetyavidyAyAm nAmuktaM kSIyate karma nityadravyavRttayo'ntyA vizeSAH nirvizeSaM na sAmAnyam nyAyArjitadhanastattvajJAnaniSTho pariziSTa 2 [ ja ] janmAdyasya yataH jAtikriyAguNadravyasaMjJAH jIvastathA nirvRtimabhyupetaH [ ta ] pratiSTaH zrutayo vibhinnAH tatra dravyANi pRthivyaptejotadajastane hAto tasya hi heturvAcyo tAdAtmyamasya kasmAccet [ mI0 ilo0, AkRti0 ilo0 47 ] tAdAtmyaM cenmataM jAti: tvatpakSe bahukalpyaM syAt [ AptamI0 zlo0 25 ] [ AptamI0 zlo0 68 ] [ praza0 bhA0, pR0 10 ] [ praza0 bhA0, pR0 16 ] [ brahmasU* [ saundara0 [ praza0 1 / 1 / 2 ] 16 / 29 ] [ mahAbhArata ] bhA0, pR0 =] [ hetuvi0 pR0 32 ] [ saMbandhavA, zlo0 182 ] [ saundara0 16 / 18 ] [ yuktyanu0 ilo0 36 ] [ nyAyasU0 1 / 1 / 2] [ praza0 bhA0, pR0 6] [ praza0 bhA0, pR0 16] [ mI0 ilo0, vana0 ilo0 4 ] [ saMbandhavA0, ilo0 176 ] [ mI0 ilo0, zrAkRti0, zlo0 10 ] 11 5 7 38 35 34 34 2 20 21 14 34 18 16 46 46 * 9 21 * 1 * 20 20 20 18 34 34 34 4 4 45 46 26 ngng 8 35 34 4 45 53

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satyazAsana-parIkSA mvv [pa] paJcaviMzatitattvajJo payodharabharAlasA smaravighUrNitA kSaNA piNDabhedeSu gobuddhiH [mI0 zlo0, vana0, ilo0 44 ] prakRtemahAMstato'haMkAraH [ sAMkhyakA0 22 ] pratiSedhagauNakalpanazuddhapadAnakasaMmatijinoktaiH pratyakSaM kalpanApoDhamabhrAntam [ nyAyavi0 12 pratyakSabuddhiH kramate na yatra . [ yuktyanu0 zlo0 22 pratyakSeNa pratIte'rthe yadi paryanuyujyatepradIpanirvANakalpamAtmanirvANam pramANaprameyasaMzayaprayojanadRSTAnta- [ nyAyasU0 1111] [ba ] buddhadhadhyavasitamartha puruSazcetayate brahmaNyavidite bAdhAt [saMbandhavA0 zlo0 178] brahmavidyAvadiSTaM cet [saMbandhavA0 zlo0 175] [bha] bhuJjIta viSayAn kaizcit [ ma] madyAGgavadbhUtasamAgama jJaH [yunayanu0 zlo. 35] mUlaprakRtiravikRtirmahadAdyAH [ sAMkhyakA0 3 ] mokSArthI na pravarteta [ mI0 zloka0, saMbandha0, zlo0 110 ] [ya] yato'nubhavato'vidyA [sambandhavA0 zlo0577 ] yasiddhAnvayaprakaraNasiddhiH [ nyAyasU0 1 / 1 / 30 ] yathA yatrAvisaMvAdaH [ siddhivi0 zlo0 1119 ] yathaikaM bhinna dezArthAn [ laghI0 zlo0 37 ] yadi satsarvathA kAryam [AptamI0 zlo0 39 ] yadyasatsarvathA kAryam [ AptamI0 zlo0 42 ] yasmin rajjubhujaGgavatribhuvanam yAvajjIvetsukhaM jIvet yAvajjIvamahaM maunI yunyA yanna ghaTAmupaimi yugapajjJAnAnutpattirmanaso liGgam or m2 V - Pm m NNY Vo lA lukyassa lukkhena duvAhieNa [va] vastuno'nyatra mAnAnAm viSadarzanavatsarvamajJasya [ saMbandhavA0 zlo0 180 ] [ siddhivi0 zlo. 1124 ] m

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vyakterjAtyAdiyoge'pi vyaktijanmanyajAtA cedAgatA vyaktinAze na cennaSTA [za ] zuktau vA rajatAkAro zrotavyaH zrutivAkyebhyo [ Sa ] SaNNAmapi padArthAnAM sAdharmya [sa] saMsargaH sukhaduHkhe ca tathArthendriyabuddhayaH sattvaM laghuprakAzakamiSTam sAmAnyaM dvividham sugato yadi sarvajJaH kapilo neti strImudrAM jhaSaketanasya mahatIM svacchandavRtterjagataH svabhAvAt svarUpasya svato gatiH svAbhidhAnavizeSApekSayA [ha] hetoradvaitasiddhizcet 13 ] sarvathaikarUpatvAt kUTasthasya sarva vai khalvidaM brahma [ maitryu0 4 / 6 ] sarve pratyayAH nirAlambanA: pratyayatvAt [ pramANavArtikAlaM0, pR0 359 ] [ kSa ] kSaNAdUrdhvaM na tiSThanti [jJa ] jJAnaM jJAnAntaravedyam pariziSTa 2 [ hetubi0 TI0, pR0 3.2 ] [ hetubi0 TI0, pR0 32 ] [ hetubi0 TI0, pR0 32 ] [ pra0 vA0 9183] [ prazasta bhA0, pR0 16 ] [ sAMkhyakA0 [ praza0 bhA0, pR0 11 ] [ tattvasaM0, zlo0 314 ] [ zRGgAra0 zlo0 79 ] [ yuktayanu0 [ pra0 vA0 ilo0 37 ] 115 ] [ AptamI0 zlo0 26 ] 46 46 46 26 2 34 35 30 5 1 2 2 1 1* 5 13 34 15 15 18 23 S 20 37 55

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pariziSTa 3 prastAvanA tathA mUlagranthagata viziSTa zabda prastAvanAgata viziSTa zabda [ a ] akalaMka 16 / 35, 17 / 12, 19/28, 33, 1011, 3, 11, 15, 17, 22, 26, 28, 219, 28 / 31, 29 / 2, 4711, 12, 14, 16, 21, 23, 29, 30/37, 32 / 16, 19, akSapAda 28 / 29 arcaMTa 27 / 17 adhyAtma parIkSA 3 / 33 amRtabindu upaniSad 2318, 9 azvaghoSa 25|16 bhraSTazatI 17 / 12, 13, 30/17 aSTasatI 3217, 19, 22, aSTasahasrI 32/15, 17, 18, 19, 22, 26, 28, 30, [A] zrAptamImAMsA 17 11, 12, 13, 14, 15, 21, 22, 188, 16, 22, 32/15, 17, 22, zrArA 2 / 10 AlambanaparIkSA 3 / 26 [ u ] umAsvAti 16 / 33, 17/1, 28/26 29/1, 6, 32/3 udyotakara 243, 30 / 6, 32 [ka] kaNAda 28/29, 30 / 11 kundakunda 29 / 6 kundhusAgara 32 / 12 kumArila 32 3, 8, kummaDavADa 31 / 13 kumArasena 31 / 1 * prathama aMka pRSTha tathA dUsarA aMka paMktikA bodhaka hai / kumArila 26 / 10, 28/30, 32, 29/3, 17, 3018, 9, [ga] guDapicchAcArya 28|26 [ ca ] candranAtha 31 / 11 [ cha ] chAndogyopaniSad 22 / 17, 18 [ ja ] jaimini 28|29 [ ta ] tavasaMgraha 28/3, 4, 5, tattvArthavRtti 16 / 36 tattvArthavArtika 16 / 35 tatvArtha sUtra 16 / 32, 33, 35, 36, 28 / 26, 32 / 3 tatvArtha zlokavArtika 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 / 3219 / 28, 26 / 34, 27/29, 31, 28/28, 30/32, 29/3, 17, 30/15 dharmakIrti 32 4, 8, dharmottara 30 / 16

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pariziSTa 3 57 mANika vandra 32 / 12 mImAMsA-zlokavArtika 26 / 9, 10, 13, 16, 2833, 32 / 3 mRDabidrI 121,31 mainyupaniSad 22 / 24, 25 [ya] yazastilaka 21111, 12, 18, 27, 34, 22 / 10 yazodhara 21/12 yazovijaya 32 // 31 yuktya nuzAsana 18 / 26, 27, 29, 30, 1941, 5, [na] nyAyakumudacandra 20 / 13 nyAyavArtika 24131 nyAyavArtika 3015 nyAyabindu 2719, 10, 11, 24 / 31, 30 / 4 nyAyavinizcaya 19 / 27, 21, 2011 nyAyavinizcayavivaraNa 69 / 30, 3025 nyAyasUtra 24129, 30, 33, 3014 nAthAraGga gAndhI 32128 nItizataka 25 // 33 [pa] pramANa-parIkSA 3 / 27, 30 patra-parIkSA 3 / 30 pArzvanAthacarita 3025 pUjyapAda 16 / 35 prajJAkaragupta 27 / 30, 31 prabhAcandra 20 / 13 prabhAkara 3018, 9 pramANavArtika 15 / 28, 26133, 34, 35, 27 / 3, 7, 28130, 3214 pramANavArnikAlaMkAra 27 / 28, 29 prazastapAda 25 / 27, 28129 prazastapAdabhASya 25 / 26, 27128, 30, 30 / 30 prabhAkarazAsana 9, 10 1 [va] bAdarAyaNa 23 / 32, 33 brahmasUtra 23 / 29, 30, 31 bRhaspati 1019 brahmasiddhi 28110, 11 [bha] bhagavadgItA 23323, 24 bhartRhari 229 [ma] maNDanamizra 28111, 30 / 17, 20 / mahendrakumAra 19 / 30, 20123, 2116, 30 / 36 mahAbhArata 23314, 15, 24 yuktyanuzAsanAlaGkAra 18 / 29, 32 // 32, 33 [ra] rAcamalla 31 / 16 rAmacandra nAthAraGga 32 / 11 [la] ladhoyastraya 2010, 11, 13, 15 laghusamantabhadra 32130 [va] vAgdevasUri 3025 vAtsyAyana 24131, 28 / 29, 3014 vAcaspati 3032, 33 vAdideva 3026 vijayAditya 31116 vIranAtha 31121 vyomavatI 25 / 28 vyomazivAcArya 25/28, 30.12, 13 bRhadAraNyaka 2311, 2 vairAgyazataka 25/33 1 [sa] zRGgArazataka 22 / 9, 25/32, 33, 2611 zravaNabelagolA 31 / 10 zrIpuruSa 31 / 9, 14 zrutasAgara sUri 16 / 35 zlokavArtika 30 / 17 zivamAra 3118, 9, 13, 16, 17 zaMkarAcArya 30119

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58 22, 34, 35 sambandha parIkSA 3 / 27 [ sa ] svopajJa mASya 10/35 satyazAsana - parIkSA 4/4, 19, 25, 5/15, 18, samantabhadra 17 12, 18 / 27, 28 / 27, 29 / 1, 6, 32/15, 32 / 20, 32 sarvArthasiddhi 16 / 35 sambandhavAtika 28/13, 14 [ a ] akalaMka deva 3|19, 9 / 11, 26 / 6 agnihotra 15/25 atiprasaMga 5/10, 23/19, 37 / 15 ativyApti 1 / 17 satyazAsana - parIkSA advaitasiddhi 5 3, 6, 18, 6 / 2, 3 zradhikaraNasiddhAnta nyAya 41 / 18, 19 anala 16 / 15 zradvaya 5 / 21 advaita 7 / 2, 3, 7, 9, 11, 12, 14, 27, 10/4, 12 / 1 antarvyAyAma 25/5, 7 ananyavedyatva 12 / 5, 6 anirvAcya 8/9, 13 anumAna 1 / 16, 4/26, 65, 12 / 6, 8, 12, 15, 13 / 12, 15, 18 / 26, 19/10, 23 / 8, 38 20, 39 / 19, 20, 41/9 anekAnta 112, 19, 11 / 10, 25/20, 37 14 anekAntazAsana 1 / 10 aneka sammati 17 / 16 mUlagranthagata viziSTa zabda apahnava 14 / 14 abhyupagama 21 / 11, 31 / 10, 32 / 26, 37/26, 38/17 abhrAnta 7 / 2, 5, 6, 21/23, 24, 27 / 9 ayaskAnta 41 / 5 arhata 37 / 20 avyakta 31 / 1 sAMkhyakArikA 24 / 3, 4, 6 siddhivinizcaya 20/21, 22, 23, 25, 26, 21 / 1 siddhasena 28 / 27, 262, 6 surezvara mizra 28|14 sUrezvara 3019, 20, 22 somadeva sUri 21 / 12, 15, 16, 22 / 13, 14 saundarananda 25 / 15, 16, 18 [ ha ] hetubindu TIkA 27/16, 17 avyApti 1 / 17 avani 11/20 avayava 42 / 4 zravAcya 27 10, 11, 12, 13, 15, 18 zravidyA 210 11, 22, 420, 83, 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, 20/16, 21 / 1, 2, 9 asaMbhava 1 / 17 azvattha 5|23 zrahetuvAda 193 A ] zrAgama 4 / 14, 5/19, 21, 26, 62, 5, 158, 18/26, 2318, 28 / 14, 33 / 14, 21, 391 27, 43 / 3, 8 AjIvasthiti 21 5, 7 Apta 15 / 15 AptapraNIta 17 / 29 zrAmnAya 6 / 3 Arhata 27/8 [I] IzvarapraNidhAna 42/15 [ 3 ] upAdAna 16 / 11, 12, 14, 2011 upAdeya 16 11, 12,14,20 / 11,29 / 1 upAya 29 / 1

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pariziSTa 3 [e] ekAnta 1112,20,6 / 3,719 [au] aulUkya 35 / 24,4315 [ka] kapila 15.5,317,8,12 karma 345 kApAlika 16 / 2 kApila 333 kriyA 22 / 21,447 kUTastha 27 / 27 kumbhakAra 3117 [ kha] kharaviSANa 812,46 / 11,47119 [ga] gagana 11120 gandha 2013 gauNakalpana 17116 guNa 22 / 21,34 / 5,44 / 7 [ca ] candrakAnta 1649,14,15 candramarIcijAla 725 cArvAka 16 / 11,17112,19 / 14,16,18 cArvAka-zAsana 111,15 / 1,3 citrAdvaita-zAsana 119,14 / 12,13,21 [cha ] chala 4215 [ja] jalpa 4214 jala 16 / 15 jalapudgala vicAra 7 / 26 jAti 22 / 21,22,23,42 / 5,44 / 7 [Da] DiNDima 1618 [ta] tatvopaplava 7/18,86 tatvopaplava-zAsana 1 / 10 tattvajJAna 4215 tarka 4214 tAthAgata 24123,27 / 20 tArkika 42 / 26,4315 [da] dravya 22 / 21,34 / 5,8,4417,9 dRSTAnta 6 / 17,42 / 4 dRSTAdRSTArtha prapaJca 9 / 2 dvaitAdvata 1111,13 dvaitaprapaJca 62 dvaMtasiddhi 5/28,6 / 23,7 / 11 [na] nartakI 1613,7 nirNaya 4214 nidhilakSaNa 17/17 nigraha 42 / 5 nirvikalpaka 20 // 5,9,28 / 18 nirAsrava 2919 nirIzvara sAMkhya 30 / 24,32116 nirIzvarazAsana 1 / 10 niHzreyasa 4215,42124,44 / 13 naiyAyika 42 // 3,43 / 1,6,13 naiyAyika-zAsana 1 / 10,4211 [pa] pratyavAya 44 / 18,4513," pratyakSa 1116 pratipAdya 147 pratipAdaka 14 / 7 pratibhAsa 5 / 12,13,14,16,17,6 / 17,18,1115, 1315 pratiSedha 17116 pratyabhijJAna 187 pramA 1515 pramANa 42 / 4 prameya 4214 prapaJcAdhyavasAya za9 prayojana 424 prazastapAda 36 / 28 paJcazikhI 1602

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60 satyazAsana-parIkSA panthA 15 / 13 paramANu 25/1,2,3 paramArtha 27 / 4,9 paribhASA 22121 pavana 183 prAbhAkara 44 / 6,45 / 6,8,47 / 21 pAkhaNDI 168 pAvaka 11 / 20 pAzupata 347 puruSAdvaita 102 puruSAdvaitazAsana 1 / 9, 5 / 16, 4, 6, 10 [ba ] brahmAdvata 9 / 25, 24 / 1 brahmasiddhi 4 / 15,27, 7 / 24, 1218 bAdarAyaNa 27 bArhaspatya 16 / 26 bRhaspati 15/15, 26, 18 / 15, 25, 28 bauddha 28114, 15, 2915, 46 / 26 bauddhAgama 28113 bauddhazAsana 19, 2021 [bha] bhATTa 44 / 3, 45 / 4, 47121 bhAdRzAsana 1 / 10, 4415 bhAvAbhAva 1,11,13 bhrAntatva 21123, 362 [ma] maruta 11120 mImAMsaka 44 / 1, 3, 458, 30, 47 / 10 muktAphala 16 / 15 [ya] yuktyanuzAsana 27 / 14 yoga 29 / 59, 43 / 7,9, 47 / 10 yaugAgama 4332 yogazAsana 43 / 11 [ra] rasa 2013 rUpa 2013 [ la] lokAyatika 1711 [va] vyavacchedya 62 vyavacchedaka 62 vAda 42 // 3 vAyu 15 // 16 vijAtIya 2014,13 vitaNDA 42 / 3 vindhya 5/16 vidyA 9/8, 9, 10, 15, 17 vizeSa 3416 vijJAnaskandha 2015 vedanAskandha 2014 vaizeSika 34 / 3,39 / 11,17,41130,42 / 3,4311,6 vaizeSikazAsana 1 / 10, 34 / 1, 41 // 31 [za ] zabdAdvaita 101, 2 zabdAdvaitazAsana 19 zAkyazAsana 27 / 19, 297 zudvapada 17 / 16 zaiva 347 zauddhodanizAsana 28 / 10 [sa] sparza 2013 / syAdvAda 14 / 20, 59 / 12, 19, 23 / 10, 24 / 14, 19, 25 / 28,30,31, 36 / 5, 2713, 2918, 33 / 25,43 / 12 sAMkhya 3013,32129, 33 / 12, 14, 33120, 22 sAMkhyazAsana 1110, 305, 3, 3312, 18, 24 sajAtIya 2014 satyazAsana 1 / 3, 5, 15 samyaktva 25/5, 6 samantabhadra 77, 23 / 11, 29 / 11 samaghAya 34 / 6,3617 8, 9, 10, 12, 14, 16, 17, 18, 26, 37 / 1, 3, 7, 9, 18, 20, 25, 3811, 6, 7, 8, 9,10, 12, 13, 14, 15, 20, 23, 24, 398, 9, 53, 4418

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pariziSTa 3 / samAdhi 218 savikalpaka 2014, 9 salila 11020 sahya 5/56 sAdharmya 346 sAmAnya 3415 sAmIpya 4218, 13 sAyujya 4219, 24 sArUpya 4218, 13 sAlokya 4218, 10 siddhAnta 4214 sugata 15/4, 5, 2543 sUryakAnta 16 / 15 sezvarasAMkhya 30125, 32116 sezvarazAsana 169 saugata 21118, 23110, 28127, 29 / 1 saMskAraskandha 2010 saMzaya 4214 [ha ] hetvAbhAsa 4215 hetu 6 / 17 hetuvAda 19 / 3 heya 29 / 1

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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 iMsTITaya Ta, paTanA caukhambA sIrIja, kAzI AptamImAMsA chAndogyopaniSad tattvasaMgraha nyAyabindu nyAyavinizcaya nyAyasUtra pramANavArtika pramANavArtikalaMkAra prazastapAdabhASya brahmasUtra bhagavadgItA mImAMsAzlokavArtika maitrAyaNyupaniSad yazastilaka uttarArdha yuktyanuzAsana laghIyastraya bRhadAraNyaka zGgArazataka sambandhavArtika sAMkhyakArikA siddhivinizcaya saundarananda mahAkAvya hetubinduTIkA AnandAzrama, pUnA caukhambA sIrIja, kAzI nirNaya sAgara, bambaI mANikacandra granthamAlA, bambaI sindhI-jaina sorIja, bhAratIya vidyAbhavana, bambaI nirNaya sAgara, bambaI nirNayasAgara, bambaI, caukhambA sIrIja, kAzI bhAratIya jJAnapITha, kAzI raoNyala eziyATika sosAiTI oNva baMgAla, kalakattA oriyaNTala sIrIja, bar3audA

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General Editors: Dr. H. L. JAIN, Jabalpur : Dr. A. N. UPADHYE, Kolhapur. BHARATIYA JNANAPITHA MURTIDEVI JAINA GRANTHAMALA 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. Jaanapitha 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. 11for 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.

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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 Jnanapitha Kashi, 1948. Price Rs. 131 Tattvartha-vrtti : This is a critical edition of the exhaustive Sanskrit commentary of Srutasagara (c. 16th century Vikrama Samvat) on the Tattvartha sutra 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 J aina Granthamala, Sanskrit Grantha No. 5. Super Royal pp. 8 + 4 + 72. Bharatiya Jnanapitha Kashi, 1949. Price Rs. 21 Nyayaviniscaya-vivarana : The Nyayaviniscaya of Akalanka (about Sth 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 ctc. by Pt. MAHENDRAKUMAR JAIN. Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha Nos. 3 and 12. Super Royal Vol. 1: pp. 68 + 546 ; Vol. II: pp. 66+468. Bharatiya Jnanapitha Kashi, 1949 and 1954. Price Rs. 15/- each.

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( 3 ) Kevalajnana-prasna.cudamani: A treatise on astrology etc. Edited with Hindi Translation, Introduction, Appendices, Comparative Notes etc. by Pt. NEMICHANDRA JAIN. Jnanapitia Murtidevi Jajna Granthamala, Sanskrit Grantha No. 7. Super Royal pp. 16+128. Bharatiya Jnanapikha Kashi, 1950. Price Rs. 41. Namamala : This is an authentic edition of the Namamala, a concise Sanskrit Lexicon of Dhanamjaya (c. Sth century A. D.) with an unpublished Sanskrit cominentary 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 nighantu 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 Kunda kunda 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. Jnanapitha Murtidevi Jaina Granthamala, English Grantha No. 1. Super Royal pp. 10 + 162 +244. Bharatiya Jnanapitha Kashi, 1950. Price Rs. 8-. Jatakatthakatha : This is the first Devanagari edition of the Pali Jataka Tales which are a 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 Jnanapitha Kashi, 1951. Price Rs. 91 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 Kivirajapandita. Edited by Prof. A. CHAKRAVARTI with a learned Introduction in English. Bharatiya Joanapitha Tamil Series No. 1. Demy pp. 8+36 + 440. Bharatiya Jnanapitha Kashi, 1951. Price Rs. 51

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( 4 ) Mahapura na : 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 (e. Samvat first half 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 Jaina Granthamala, Prakrit Grantha No. 3. Super Royal pp. 230. Bharatiya Jnanapitha Kashi, 1952. Price Rs. 5/Tattvarthavarttikam 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 Jnanapikha 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 Asadhara, 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/-.

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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. Jnanapitha 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 Sarvartha-Siddhi of Pujyapada is a lucid commentary on the Tattvarthasutra of Umasvati called here by the name Grdhrapiccha. 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. Juanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 13. Double Crown pp. 116+ 506. Bharatiya Janapitha Kashi, 1955. Price Rs. 12/-. Jainendra Mahavrtti: ( 5 ) This is an exhaustive commentary of Abhayanandi on the Jainendra Vyakarana, a 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. Jaanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 19. Crown pp. 80+200. Bharatiya Janapitha Kashi, 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. Jnanapitha 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 Jnanapitha Kashi, 1957, 1958. Price Rs. 3/- for each Vol.

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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. 81-. 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 Jnanapitha Kashi, 1958-59. Price Rs. 10/- cach. Siddhi-viniscaya : 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. Jnanapikha 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. 12). Bhadrabahu-Samhita : A Sanskrit text by Bhadrabahu dealing with astrology, omens, portents etc. Edited with a Hindi Translation and occasional Vivecanat by Pt. N&MICHANDRA 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/-.

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Pancasamgraha : 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 Gominatasara 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. 64804. Bharatiya Jnanapitha Kashi, 1960. Price Rs. 15/-. Mayana-parajaya-cariu: 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 Jnanapitha Kashi, 1962. Price Rs. 8/-. Harivamsa Purana : 7 ) 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. Janapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 27. Super Royal pp. 12+16 +812 + 160. Bharatiya Jnanapitha Kashi, 1962. Price Rs. 16/-. Karmaprakrti: 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. Jaanapitha Murtidevi Jaina Granthamala, Prakrit Grantha No. 11. Super Royal pp. 32+160. Bharatiya Jnanapitha Kashi, 1964. Price Rs. 6/-.

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( 8 ) Upasakadhyayana : It is a portion of the Yasastilaka-campu of Somadeva Suri. It deals with the duties of a householder. Edited with Hindi Translation, Introduction and Appendices etc. by Pt. KAILASHCHANDRA SHASTRI Jnanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 28. Super Royal pp. 116 + 539, Bharatiya Jnanapitha, Kashi, 1964. Price Rs. 121 Bhojacaritra : A Sanskrit work presenting the traditional biography of the Paramara Bhoja by Rajavallabha (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. Joanapitha Murtidevi Jaina Granthamala, Sanskrit Grantha No. 29. Super Royal pp. 24 + 192. Bharatiya Jnanapitha Kashi, 1964. Price Rs. 8/.. 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 Karakanda, 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). or BHARATIYA JNANPITH, Durgakund road, Varanasi (India).

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TAINMEANINN tem HITEDOE PEOS piyAsayA AE PHPAN 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 mudrakA-sanmati mudraNAlaya, durgAkuNDa roDa, vArANasI Jain Education Intemalighai For Private & Personal use on anjanelibrary.org