Deshbhushanji Aacharya Abhinandan Granth

SR No.: 012045
Original Sutra Author: N/A
Author: R C Gupta
Publisher: Deshbhushanji Maharaj Trust
Publication Year: 1987
Total Pages: 1766
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 56 MB

Page 690

Further, "Kula" stands for "Sajātiya-ārambhaka-avayayva-samühah" or the group of the similer originating constituants and "Kulat udbhava" stands for "Ātmalabha" of the same or the origin of the same. Which is "Prithivyādikāryadravyā-samübah" or the group of the effects like earth etc. "Vā" stands for not spoken words, so the non-eternal quality (Guna) and action (kārana) can be understood by it. "Eşah" stands for "Pratiyamanah” or being believed or trusted. "Apyah" or which consists the water, is "Samudrădib”, i.e. ocean etc. The deed of night is "Najśya", stands for "andhakāra" or darkness. “Tāpa" stands for "Ausnyam" or heat. Which roars loudly is "Stan", stands for "Meghah" or cloud.
"Rat" means discourse, "ad" means pastime and "jut" means to serve, hence, "Radladjut" means which serves the pastime of discourse, i.e. "Nimittakarana" or instrumental cause. Consiquently, "Anfradladjut" means "Na puruṣaḥ nimittakaranamasya" or the ordinary) man is not a instrumental cause of the above-said things.
"Para" stands for the matter, in the form of cause like : 'Pärthivadi", earthen etc. or "Parmänvädi", i.e atom etc., "Apara" stands for the matter in the form of effect, such as; "Prithivyādi" cr earth etc. and their "Tattva" means their form of shape. Having the knowledge of it, is "Paräparatattvavit" or the intellectual person, who has the knowledge of the matter in the form of cause and effect. “Tadanyah" stands for "Abuddhimatkäranät anyah", i.e. other than cause in the form of non-intellectual person. Instead of this the word "Apitu" or but can be used. It means that "Parāparatattvavittadanyaḥ” stands for "Apitu buddhimatkāranam”, i.e. but, the intellectual person is the cause.
In this way, the proposition (Pratijñā) can be transformed as follows:
Dehah prabodhakārindriyadikaranakalapah, asamudrāt acalo-girinikarab bhuvanasanniveśah và sūryācandramasau prithivyädikāryadrvyasamühaḥ vā, pratiyamānab samudrādih andhakāsādih auşnyam meghah, na puruṣaḥ nimittakāranam asya apitu buddhimatkāranam."
The cause is present before the effect, so it is "Ādi". Other than "Ādi" is "Anadi", stands for "Karyasandohah" i.e. assemblage of effect and its "Ravah" or establishing stands for "Kārya", i.e. effect. Further, "Ayaniya" stands for "Pratipadya", i e. illustrating and its mode can be expressed by "tva". Hence, the middle-term (Hetu) "Apădiravayaniyatvatah" can be transformed as "Kāryatvät".
Similarly, “Yat" stands for "Anādiravāyaniyam or Käryam", i.e. effect and "Idşk” for "Parāparatattvavittadanyah or Buddhimatkäranam", i.e. the cause in the form of intellectual person. "Kala" stands for "Avayava" or component. Which exists with its components, called "Sakala". The root "Vidlp" means
-to gain. Hence, “Vit" stands for “Atmalābha" or origin. Which originates with its componants, called - "Varga". Consequently, "Sakalavidvargavat" stands for "Pata” or cloth. So, the example (Udaharana) “Evam yadidộktatsaka lavidvargavat" can be transformed as : "Evaṁ yat kāryaprakāram tat tasmāt buddhimat kāraṇam pațavat".
"Etat" stands for "Dehah” or body and "Evam" for "Karyaprakāram" or like the effect. So, the application (upanaya) "Etaccaivam" can be understood as : "Etat debah evam käryaprakāram”.
Finally, the deduction (Nigamana) "Evam tat" can be understood as "Tasmāt buddhimatkāraṇam”.
In the view of Prabhācandra, the above mentioned "Patra" (letter) is an example of the fallacy of inference, because of the corrupted components of the inference i.e. Pratijña, Hetu and Udaharana. The , "Kālātyayāpadista" like faults are there in it. Apart from this, the word "Prasvāpa", which is used in
“Pratijñā-vākya”, may create confusion with the concept of Buddhist "Prasvāpa" means "Mokşa" or libera
1. See-"Juși pritisevanayoḥ", Prameya kamala-märtanda, p. 688. 2. See-“Vidip lābhe", Ibid., p. 689.
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