Tattva Kaumudi

SR No.: 010561
Original Sutra Author: N/A
Author: Oriental Book Agency Poona
Publisher: Oriental Book Agency Poona
Total Pages: 329
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 19 MB

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34
TATTVA-KAUMUDĪ
[XXIX
XXIX
सामान्यकरणवृत्तिः प्राणाया वायवः पञ्च। Does the word करण stand for त्रिविध अन्तःकरण or प्रयोदशविध करण? While वाच adbpts the former view all the other commentators agree to the latter interpretation, although From curiously says at one place
-समस्तस्यान्त:करणस्येत्यर्थः । विज्ञान also explains the word करण as अन्त:करण in his भाष्य ( on सां. सू. II 31 ). But वाच०, while commenting on समस्तेन्द्रियवृत्तिः प्राणादिलक्षणा जीवनम् (योगभाष्य on III 39), has given a different interpretation, vix., स हि प्रयत्नभेदः शरीरोपगृहीतमारुतक्रियाभेदहेतुः सर्वकरणसाधारणः यथाहुः 'सामान्यकरणवृत्ति प्राणाणा वायवः पञ्च' इति । बालराम correctly points out the discrepancy. He suggests that योगभाष्येऽपि समस्तेन्द्रियशन्देनान्त:करणत्रयमेव पाय, न तु बालेन्द्रियप, because in deep sleep when all the external sense-organs are dormant, we see the five vital airs functioning. Therefore, these vital airs cannot be said to be the function of external sense-organs.
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Cognition has been divided into three kinds in the सांस्य philosophy, vis., perception (प्रत्यक्ष ), inference (अनुमान) and valid testimony (शब्द). Now, in प्रत्यक्ष, the three अन्त:करणs and one of the organs of sense,-all four seem to function simultaneously and gradually. But, according to the नैयायिक there are only gradual stages, which, however, are not observable on account of the swiftness of the different functions. Cf. ज्ञानायोगपयोदकं मनः (न्या. सू. III. 2. 57 ), म युगपदनेक. कियोपटम्धेः (ibid, III. 2. 58 ), अलतचक्रदर्शनवत् तदुपलाधिराशुप्त चारात (ibid, III. 2. 59 ). For, according to the मैयायिकs, the mind 18 अपरिमाण. The followers of सांख्य, on the other hand, regard the mind to be of मध्यमपरिमाण, and, therefore, there can be a युगपवृत्ति.