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- 03_परीक्षामुख



nikkyjain@gmail.com
Date : 17-Nov-2022

Index


अधिकार

परिच्छेद-1 परिच्छेद-2 परिच्छेद-3 परिच्छेद-4
परिच्छेद-5 परिच्छेद-6







Index


गाथा / सूत्रविषय

परिच्छेद-1

1-00) मंगलाचरण
1-01) प्रमाण का लक्षण
1-02) प्रमाण-लक्षण में ज्ञान विशेषण की सार्थकता
1-03) प्रमाण का निश्चायकपना
1-04) अपूर्वार्थ का लक्षण
1-05) अपूर्वार्थ का दूसरा लक्षण
1-06) स्वव्यवसाय का स्वरूप
1-07) स्वव्यवसाय का दृष्टान्त
1-08) पदार्थ को जानते समय ज्ञान में प्रतीति
1-09) 
1-10) शब्दोच्चारण बिना ही स्वव्यवसायकता
1-11) स्वप्रतीति की पुष्टि व उदाहरण
1-12) 
1-13) प्रमाण के प्रामाण्य का निर्णय

परिच्छेद-2

2-01) प्रमाण के भेद
2-02) भेदों का स्पष्टीकरण
2-03) प्रत्यक्ष प्रमाण का स्वरूप
2-04) वैशद्य का स्वरूप
2-05) सांव्यवहारिक प्रत्यक्ष का लक्षण
2-06) पदार्थ और प्रकाश के ज्ञानकारणता के निषेध में तर्क
2-07) इसी बात को उदाहरण से सतर्क स्पष्ट करते हैं
2-08) ज्ञान के अर्थजन्यता और अर्थाकारता का खण्डन
2-09) ज्ञान के विषय की निश्चित व्यवस्था
2-10) 
2-11) मुख्य प्रत्यक्ष का स्वरूप
2-12) अतीन्द्रिय व अनावरणत्व विशेषण की सार्थकता

परिच्छेद-3

3-01) परोक्ष का लक्षण और निर्णय -
3-02) परोक्ष के कारण और भेद -
3-03) स्मृति-प्रमाण का लक्षण वा कारण -
3-04) An illustration of remembrance (smruti) –
3-05) The mark of the valid-knowledge (pramāna) called recognition (pratyabhigyāna) –
3-06) Illustrations of recognition (pratyabhigyāna) –
3-07) The mark of the valid-knowledge (pramāna) called inductive-reasoning (tarka) –
3-08-09) Illustrations of the knowledge of infallible-concomitance (vyāpti or avinābhāva) –
3-10) The cause and nature of the valid-knowledge (pramāna) called inference (anumāna) –
3-11) The mark of the means (sādhana, hetu) –
3-12) The divisions of infallible-concomitance (avinābhāva) –
3-13) Infallible-concomitance (avinābhāva) without-gradation (sahabhāva) –
3-14) Infallible-concomitance (avinābhāva) with-gradation (kramabhāva) –
3-15) The cause of the knowledge of infallible-concomitance (vyāpti or avinābhāva) –
3-16) The nature of the object-to-be-proved (sādhya) –
3-17) The reason for using 'unproven' (asiddha) as an adjective for the object-to-be-proved (sādhya) –
3-18) The reason for using the adjectives 'of-interest' (ishta) and 'undeniable' (abādhita) for the object-to-be-proved (sādhya) –
3-19) The adjective 'of-interest' (ishta) refers to the propounder (vādī) –
3-20) The reason why the adjective 'of-interest' (ishta) refers to the propounder (vādī) –
3-21) The nature of the object-to-be-proved (sādhya) –
3-22) Another name for the possessor-of-the-attribute (dharmī) –
3-23) The possessor-of-the-attribute (dharmī) is well-known –
3-24) Establishment of the subject-of-inference (paksha) in the vikalpa-siddha (utterly distinct) –
3-25) Illustrations of the possessor-of-the-attribute (dharmī) that is vikalpa-siddha (utterly distinct) –
3-26) The object-to-be-proved (sādhya) in the possessor-of-the-attribute (dharmī) that is pramāna-siddha or pramānavikalpa-siddha –
3-27) Illustrations of the possessor-of-the-attribute (dharmī) that is pramāna-siddha and pramāna-vikalpa-siddha –
3-28) In case of infallible-concomitance (vyāpti) the attribute (dharma) is the object-to-be-proved (sādhya) –
3-29) The fault if the possessor-of-the-attribute (dharmī) is considered as the object-to-be-proved (sādhya) –
3-30) The need to use the subject-of-inference (paksha) –
3-31) Illustration of the use of the subject-of-inference (paksha) –
3-32) Validation for the use of the subject-of-inference (paksha) –
3-33) The limbs of inference (anumāna) –
3-34) The example (udāharana) is not a limb of inference (anumāna) –
3-35) The example (udāharana) does not affirm the infallible concomitance (avinābhāva) of the means (hetu) with the object-to-be-proved (sādhya) –
3-38) If only the example (udāharana) is used without the application-of-the-rule (upanaya) and the conclusion (nigamana), it results in doubt –
3-39) Further explanation of the cause of doubt due to the use of only the example (udāharana) –
3-40) The application-of-the-rule (upanaya) and the conclusion (nigamana), too, are not the limbs of inference (anumāna) –
3-41) The acceptance of the means (hetu) is the true limb of the inference (anumāna) –
3-42) Limited benefit of the use of the example (udāharana, drushtānta), etc. –
3-43) The kinds of the example (drushtānta) –
3-44) The mark of the example (drushtānta) that exhibits infallible affirmation (anvaya) –
3-45) The mark of the example (drushtānta) that exhibits infallible negation (vyatireka) –
3-46) The mark of the application-of-the-rule (upanaya) –
3-47) The mark of the conclusion (nigamana) –
3-48) The kinds of inference (anumāna) –
3-49) The two kinds of inference (anumāna) –
3-50) The mark of the inference-for-self (svārtha-anumāna) –
3-51) The mark of the inference-for-other (parārtha-anumāna) –
3-52) By convention, words that cause inference-for-other (parārtha-anumāna) are called inference-for-other (parārtha-anumāna) –
3-53) The kinds of the means (hetu, sādhana) –
3-54) The subjects of the two kinds of the means (hetu, sādhana) mentioned in the previous sūtra –
3-55) The means (hetu, sādhana) of the kind infallible-presence (upalabdhirūpa) that upholds assertion (vidhi) – aviruddhopalabdhi – is of six kinds –
3-56) The cause (kārana), too, is a means (hetu, sādhana) that upholds assertion (vidhi) –
3-57) The precedence (pūrvacara) and the subsequence (uttaracara) are different from the other kinds of means (hetu, sādhana) –
3-58) Denial of the view that the means (hetu, sādhana) of the effect (kārya) or the cause (kārana) can happen with a time-lag –
3-59) The reason for the denial of the view that the means (hetu, sādhana) of the effect (kārya) or the cause (kārana) can happen with a time-lag –
3-60) The means (hetu, sādhana) of simultaneity (sahacara), too, is not the means that can be termed as the own-nature (svabhāva) or having the relationship of effect (kārya) and cause (kārana) –
3-61) An illustration, for the disciple, of the presence-of-noncontradictory pervasion (aviruddhavyāpyopalabdhi) –
3-62) An illustration of the presence-of-non-contradictory effect (kārya) – aviruddhakāryopalabdhi –
3-63) An illustration of the presence-of-non-contradictory cause (kārana) – aviruddhakāranopalabdhi –
3-64) An illustration of the presence-of-non-contradictory precedence (pūrvacara) – aviruddhapūrvacaropalabdhi –
3-65) An illustration of the presence-of-non-contradictory subsequence (uttaracara) – aviruddhottaracaropalabdhi –
3-66) An illustration of the presence-of-non-contradictory simultaneity (sahacara) – aviruddhasahacaropalabdhi –
3-67) The kinds of means (hetu, sādhana) that uphold denial (pratishedha) known as the presence-of-contradictory (viruddhopalbdhi) –
3-68) An illustration of the presence-of-contradictory pervasion (vyāpya) – viruddhavyāpyopalabdhi –
3-69) An illustration of the presence-of-contradictory effect (kārya) – viruddhakāryopalabdhi –
3-70) An illustration of the presence-of-contradictory cause (kārana) – viruddhakāranopalabdhi –
3-71) विरुद्धोपूर्वचरोपलब्धि हेतु
3-72) विरुद्धोत्तरचरोपलब्धि हेतु
3-73) विरुद्धोसहचरोपलब्धि हेतु
3-74) अविरुद्धानुपलब्धि के भेद
3-75) अविरुद्धस्वभावानुपलब्धि का उदाहरण
3-76) अविरुद्धव्यापकानुपलब्धि हेतु
3-77) अविरुद्ध कार्यानुपलब्धि हेतु
3-78) अविरुद्ध कारणानुपलब्धि हेतु
3-79) अविरुद्धपूर्वचरानुपलब्धि हेतु
3-80) अविरुद्ध उत्तरचर अनुपलब्धि हेतु
3-81) अविरुद्धसहचरोपलब्धि
3-82) विरुद्ध कार्यानुपलब्धि आदि हेतु विधि में सम्भव, उसके भेद
3-83) विरुद्धकार्यानुपलब्धि हेतु का उदाहरण
3-84) विरुद्धकारणानुपलब्धि हेतु
3-85) विरुद्धस्वभावानुपलब्धि रूप हेतु का उदाहरण
3-86) परम्परा से संभव अन्य हेतुओं का पूर्वोक्त हेतुओं में ही अन्तर्भाव
3-87) पूर्वानुक्त हेतु का प्रथमोदाहरण
3-88) उक्त हेतु की क्या संज्ञा है?
3-89) परम्परा हेतु का दूसरा दृष्टान्त
3-90) व्युत्पन्नपुरुषों के प्रति अनुमान के अवयवों के प्रयोग का नियम
3-91) व्युत्पन्न प्रयोग की उदाहरण द्वारा पुष्टि
3-92) उदाहरणादि के बिना व्याप्ति के नि}चयाभाव की आशंका का निराकरण
3-93) दृष्टान्तादिक साध्य की सिद्धि के लिए फलवान नहीं
3-94) पक्ष का प्रयोग सफल है
3-95) आगम का स्वरूप
3-96) शब्द से वास्तविक अर्थबोध होने का कारण
3-97) शब्दार्थ से अर्थ अवबोध होने का दृष्टान्त

परिच्छेद-4

4-01) प्रमाण का विषय
4-02) अनेकान्तात्मक वस्तु के समर्थन के लिए दो हेतु
4-03) सामान्य के भेद
4-04) तिर्यक् सामान्य
4-05) ऊर्ध्वता सामान्य
4-06) विशेष भी दो प्रकार का
4-07) विशेष के भेद
4-08) पर्याय विशेष
4-09) विशेष का दूसरा भेद

परिच्छेद-5

5-01) प्रमाण का फल
5-02) प्रमाण से फल भिन्न या अभिन्न?
5-03) कथञ्चित् अभेद का समर्थन

परिच्छेद-6

6-01) प्रमाणाभास
6-02) स्वरूपाभास
6-03) क्योंकि वे अपने विषय का निश्चय नहीं करते हैं।
6-04) दृष्टान्त
6-05) सन्निकर्षवादी के प्रति दूसरा दृष्टान्त
6-06) प्रत्यक्षाभास
6-07) परोक्षाभास
6-08) स्मरणाभास
6-09) प्रत्यभिज्ञानाभास
6-10) तर्काभास
6-11) अनुमानाभास
6-12) पक्षाभास
6-13) अनिष्टपक्षाभास
6-14) सिद्धपक्षाभास
6-15) बाधितपक्षाभास
6-16) प्रत्यक्षबाधित
6-17) अनुमानबाधितपक्षाभास
6-18) आगमबाधितपक्षाभास
6-19) लोकबाधितपक्षाभास
6-20) स्ववचनबाधितपक्षाभास
6-21) हेत्वाभासों के भेद
6-22) असिद्ध हेत्वाभास
6-23) स्वरूपासिद्ध हेत्वाभास
6-24) इस हेतु के असिद्धपना कैसा?
6-25) असिद्ध हेत्वाभास का दूसरा भेद
6-26) इस हेतु की भी असिद्धता कैसे ?
6-27) असिद्धहेत्वाभास का और भी दृष्टान्त
6-28) इस हेतु की असिद्धता में कारण
6-29) विरुद्ध हेत्वाभास
6-30) अनैकान्तिक हेत्वाभास
6-31) निश्चित विपक्षवृत्ति का उदाहरण
6-32) प्रमेयत्व हेतु की भी विपक्ष में वृत्ति कैसे निश्चित है?
6-33) शंकित विपक्षवृत्ति अनैकान्तिक हेत्वाभास
6-34) इस वक्तत्व हेतु का भी विपक्ष में रहना कैसे शंकित है?
6-35) अकिञ्चित्कर हेत्वाभास
6-36) सिद्धसाध्य अकिञ्चित्कर हेत्वाभास
6-37) शब्दत्व हेतु के अकिञ्चित्करता कैसे
6-38) शब्दत्वहेतु के अकिञ्चित्करत्व की पुष्टि
6-39) अकिञ्चित्कर हेत्वाभास के प्रयोग की उपयोगिता
6-40) अन्वय दृष्टान्ताभासों के भेद
6-41) अन्वयदृष्टान्ताभास के भेद
6-42) अन्वय दृष्टान्ताभास का उदाहरणान्तर
6-43) अन्वय दृष्टान्ताभास की पुष्टि
6-44) व्यतिरेक उदाहरणाभास
6-45) व्यतिरेक दृष्टान्ताभास का उदाहरणान्तर
6-46) बालप्रयोगाभास
6-47) बालप्रयोगाभास का उदाहरण
6-48) चार अवयवों के प्रयोग करने पर तदाभासता
6-49) अवयवों के विपरीत प्रयोग करने पर भी प्रयोगाभास
6-50) अवयवों के विपरीत प्रयोग करने पर प्रयोगाभास कैसे?
6-51) आगमाभास
6-52) आगमाभास का उदाहरण
6-53) आगमाभास का दूसरा उदाहरण
6-54) दोनों वाक्यों में आगमाभासपना कैसे?
6-55) संख्याभास
6-56) यह संख्याभास कैसे?
6-57) बौद्धादि के मत में भी संख्याभासपना
6-58) अन्य अनुमानादिक से प्रमाण हो जायेगा?
6-59) इसी विषय में उदाहरण
6-61) विषयाभास
6-62) सांख्यादिकों की मान्यताएँ विषयाभास
6-66) फलाभास
6-67) सर्वथा अभिन्न पक्ष में फलाभास
6-68) कल्पना से प्रमाण और फल का व्यवहार करने में आपत्ति
6-69) अभेद पक्ष में दृष्टान्त
6-70) उपसंहार
6-71) सर्वथा भेदपक्ष में दूषण
6-72) प्रमाण और फल को समवाय सम्बन्ध मानने में दोष
6-73) अपने पक्ष के साधन और परपक्ष के दूषण व्यवस्था
6-74) संभवदन्यद्विचारणीयम् ॥74॥
6-75) उपसंहार



!! श्रीसर्वज्ञवीतरागाय नम: !!

आचार्य माणिक्यनंदि-देव-विरचित

श्री
परीक्षामुख


मूल संस्कृत सूत्र
🏠
!! नम: श्रीसर्वज्ञवीतरागाय !!

ओंकारं बिन्दुसंयुक्तं नित्यं ध्यायन्ति योगिनः
कामदं मोक्षदं चैव ॐकाराय नमो नम: ॥1॥

अविरलशब्दघनौघप्रक्षालितसकलभूतलकलंका
मुनिभिरूपासिततीर्था सरस्वती हरतु नो दुरितान् ॥2॥

अज्ञानतिमिरान्धानां ज्ञानाञ्जनशलाकया
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नम: ॥3॥

॥ श्रीपरमगुरुवे नम:, परम्पराचार्यगुरुवे नम: ॥

सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबिधकारकं, पुण्यप्रकाशकं, पापप्रणाशकमिदं शास्त्रं श्रीपरीक्षामुख नामधेयं, अस्य मूलाग्रन्थकर्तार: श्रीसर्वज्ञदेवास्तदुत्तरग्रन्थकर्तार: श्रीगणधरदेवा: प्रतिगणधरदेवास्तेषां वचनानुसारमासाद्य आचार्य श्रीमाणिक्यनंदिदेव विरचितं, श्रोतार: सावधानतया शृणवन्तु ॥



मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम्‌ ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम्‌ ॥
🏠

परिच्छेद-1



+ मंगलाचरण -
प्रमाणादर्थसंसिद्धिस्तदाभासाद्विपर्ययः ।
इति वक्ष्ये तयोर्लक्ष्म सिद्धमल्पं लघीयसः ॥
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+ प्रमाण का लक्षण -
स्वापूर्वार्थव्यवसायात्मकं ज्ञानं प्रमाणम् ॥1॥

Meaning : The valid-knowledge (pramāna) is the definitive (vyavasāyātmaka) knowledge of the self (sva) and of the things not ascertained earlier (apūrvārtha).
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+ प्रमाण-लक्षण में ज्ञान विशेषण की सार्थकता -
हिताहितप्राप्तिपरिहारसमर्थं हि प्रमाणं ततो ज्ञानमेव तत् ॥2॥

Meaning : Since pramāna (valid-knowledge) enables one to acquire things favorable and relinquish things unfavorable, therefore, it can be nothing but knowledge (gyāna).
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+ प्रमाण का निश्चायकपना -
तन्निश्चयात्मकं समारोपविरुद्धत्वादनुमानवत् ॥3॥

Meaning : That (valid-knowledge - pramāna) is opposed to the fallacies (samāropa) and has definiteness, like the inference (anumāna).
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+ अपूर्वार्थ का लक्षण -
अनिश्चितोऽपूर्वार्थ: ॥4॥

Meaning : That which is 'not yet ascertained' means 'apūrvārtha' (the word used earlier in sūtra 1-1).
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+ अपूर्वार्थ का दूसरा लक्षण -
दृष्टोऽपि समारोपात्तादृक् ॥5॥

Meaning : If the knowledge of an object, known earlier through some kind of valid-knowledge (pramāna), suffers from fallacies (samāropa) that object too is 'not yet ascertained' (apūrvārtha).
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+ स्वव्यवसाय का स्वरूप -
स्वोन्मुखतया प्रतिभासनं स्वस्य व्यवसाय: ॥6॥

Meaning : Knowledge of the self (sva) attained through directing attention on the self (sva) is 'svavyavasāya'.
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+ स्वव्यवसाय का दृष्टान्त -
अर्थस्येव तदुन्मुखतया ॥7॥

Meaning : As one comes to know the object-of-knowledge (artha) after directing attention towards it.
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+ पदार्थ को जानते समय ज्ञान में प्रतीति -
घटमहमात्मना वेद्मि ॥8॥

Meaning : I know the pitcher (ghata) through own-soul.
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+  -
कर्मवत्कर्तृकरणक्रियाप्रतीते: ॥9॥

Meaning : Like the object-of-knowledge (karma), one also experiences (knows through the valid-knowledge - pramāna) the knower (kartā), the instrument (karana) and the process-of-knowing (kriyā).
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+ शब्दोच्चारण बिना ही स्वव्यवसायकता -
शब्दानुच्चारणेऽपि स्वस्यानुभवनमर्थवत् ॥10॥

Meaning : The experience of the self, like the object-of-knowledge, takes place without utterance of words.
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+ स्वप्रतीति की पुष्टि व उदाहरण -
को वा तत्प्रतिभासिनमर्थध्यक्षमिच्छंस्तदेव तथा नेच्छेत् ॥11॥

Meaning : Who would not wish to see or accept knowledge itself as a real object-of-knowledge while admitting that the external objects-of-knowledge that it illumines are real?
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+  -
प्रदीपवत् ॥12॥

Meaning : Like the lamp.
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+ प्रमाण के प्रामाण्य का निर्णय -
तत्प्रामाण्यं स्वत: परश्च ॥13॥

Meaning : The validity of the valid-knowledge (pramāna) is through self (sva) and through others (para).
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परिच्छेद-2



+ प्रमाण के भेद -
तद्द्वेधा ॥1॥

Meaning : That (valid-knowledge - pramāna) is of two kinds.
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+ भेदों का स्पष्टीकरण -
प्रत्यक्षेतरभेदात् ॥2॥

Meaning : The divisions of valid-knowledge (pramāna) are the direct (pratyaksha) and the other (called, the indirect - paroksha).
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+ प्रत्यक्ष प्रमाण का स्वरूप -
विशदं प्रत्यक्षम् ॥3॥

Meaning : The knowledge that is 'vishada' – unambiguous (nirmala, spashta) – is the direct (pratyaksha pramāna - valid-knowledge).
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+ वैशद्य का स्वरूप -
प्रतीत्यन्तराव्यवधानेन विशेषवत्तया वा प्रतिभासनं वैशद्यम् ॥4॥

Meaning : Unambiguity (vaishada) is the knowledge that is independent of obstruction from others, i.e., without any intermediary, and knows in entirety (vishistā).
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+ सांव्यवहारिक प्रत्यक्ष का लक्षण -
इन्द्रियानिन्द्रियानिमित्तं देशत: सांव्यवहारिकम् ॥5॥

Meaning : The knowledge obtained with the help of the senses (indriya) and the mind (mana) is partially (ekadesha) unambiguous (vishada) – with respect to some part only – and is called the mundane-direct (sāmvyavahārika-pratyaksha) knowledge.
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+ पदार्थ और प्रकाश के ज्ञानकारणता के निषेध में तर्क -
नार्थालोकौ कारणं परिच्छेद्यत्वात्तमोवत् ॥6॥

Meaning : The object (artha, padārtha) and the light (prakāsha) are not the causes of knowledge; these are objects-of-knowledge (paricchedya, gyeya), like the darkness(andhakāra).
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+ इसी बात को उदाहरण से सतर्क स्पष्ट करते हैं -
तदन्वयव्यतिरेकानुविधानाभावाच्च केशोण्डुकज्ञानवन्नक्तंचर ज्ञानवच्च ॥7॥

Meaning : The object (artha, padārtha) and the light (prakāsha) cannot be the cause (kārana) of the knowledge – the effect or kārya – as their relationship exhibits neither infallible-affirmation (anvaya) nor infallible-negation (vyatireka). Illustrations are the knowledge of the mosquitoes on head-hair, and the knowledge of the nocturnal animals (like the owl and the bat) which are active at night.
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+ ज्ञान के अर्थजन्यता और अर्थाकारता का खण्डन -
अतज्जन्यमपि तत्प्रकाशकं प्रदीपवत् ॥8॥

Meaning : Although not produced by the object (artha, padārtha), the knowledge (jñāna) illumines the object; like the lamp.
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+ ज्ञान के विषय की निश्चित व्यवस्था -
स्वावरणक्षयोपशमलक्षणयोग्यतया हि प्रतिनियतमर्थं व्यवस्थापयति ॥9॥

Meaning : By its own capability, whose mark is destruction-cumsubsidence (kshayopashama) of the self-enveloping (svāvaraõa) karmas, the direct-knowledge (pratyaksha-pramāna) establishes the nature of each object (artha, padārtha).
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+  -
कारणस्य च परिच्छेद्यत्वे करणादिना व्यभिचार: ॥10॥

Meaning : The view that 'the cause (kārana) of knowledge itself is the object-of-knowledge (jñeya)' carries with it the fault of transgression (vyabhicāra) when applied to the instruments (karaõa) of knowledge. The senses (indriya), the instruments (karaõa) of knowledge, are the cause (kārana) of knowledge but not themselves the objects-ofknowledge (gyeya); these do not know themselves.
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+ मुख्य प्रत्यक्ष का स्वरूप -
सामग्रीविशेषविश्लेषिताखिलावरणमतीन्द्रियशेषतो मुख्यम् ॥11॥

Meaning : When all envelopments (āvarana) are eliminated on the availability of special concomitances, the senseindependent (atīndriya) and completely unambiguous (nirmala, spashta), supreme-direct (mukhya-pratyaksha) knowledge – kevalagyāna – manifests.
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+ अतीन्द्रिय व अनावरणत्व विशेषण की सार्थकता -
सावरणत्वे करणजन्यत्वे च प्रतिबंधसम्भवात् ॥12॥

Meaning : Because, when the knowledge is with envelopment (āvarana) and is engendered by the senses (karana or indriya) there is the possibility of its impediment (pratibandha).
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परिच्छेद-3



+ परोक्ष का लक्षण और निर्णय - -
परोक्षमितरत् ॥1॥
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+ परोक्ष के कारण और भेद - -
प्रत्यक्षादिनिमित्तं स्मृतिप्रत्यभिज्ञानतर्कानुमानागम भेदम् ॥2॥
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+ स्मृति-प्रमाण का लक्षण वा कारण - -
संस्कारोद्बोधनिबन्धना तदित्याकारा स्मृतिः ॥3॥
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+ An illustration of remembrance (smruti) – -
स देवदत्तो यथा ॥4॥

Meaning : Like, 'He is Devadatta.'
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+ The mark of the valid-knowledge (pramāna) called recognition (pratyabhigyāna) – -
दर्शनस्मरणकारकं सङ्कलनं प्रत्यभिज्ञानं, तदेवेदं तत्सदृशं तद्विलक्षणं तत्प्रतियोगीत्यादि ॥5॥

Meaning : The knowledge based on the confluence of the present vision and remembrance (smruti) of the earlier vision is recognition (pratyabhigyāna). Recognition (pratyabhigyāna) is of several kinds: 'It is the same'; 'It is like that'; 'It is different from that'; 'It is larger than that'; etc.
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+ Illustrations of recognition (pratyabhigyāna) – -
यथा स एवायं देवदत्तः, गोसदृशो गवयः, गोविलक्षणो महिषः, इदमस्माद् दूरम्, वृक्षोऽयमित्यादि ॥6॥

Meaning : Illustrations of recognition (pratyabhigyāna) are: 'He is the same Devadatta;' 'This antelope (gavaya, nīlagāya) is like that cow;' 'This buffalo (mahisha, bhainsā) is different from that cow;' 'That is far from this;' and 'This is a tree;' etc.
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+ The mark of the valid-knowledge (pramāna) called inductive-reasoning (tarka) – -
उपलम्भानुपलम्भनिमित्तं व्याप्तिज्ञानमूहः ॥7॥

Meaning : The knowledge of infallible-concomitance (vyāpti or avinābhāva) caused through infallible-affirmation (upalambha, anvaya) or infallible-negation (anupalambha, vyatireka) is called inductive-reasoning (ūhaÍ or tarka).
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+ Illustrations of the knowledge of infallible-concomitance (vyāpti or avinābhāva) – -
इदमस्मिन्सत्येव भवत्यसति तु न भवत्येव ॥8॥
यथाऽग्नावेव धूमस्तदभावे न भवत्येवेति च ॥9॥

Meaning : Only in the presence of the object-to-be-proved (sādhya) can the instrumental-object (sādhana, hetu) be present, and in the absence the object-to-be-proved (sādhya) the instrumental-object (sādhana) must be absent. As: 'Only in the presence of the fire can the smoke be present, and in the absence of the fire the smoke must be absent.'
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+ The cause and nature of the valid-knowledge (pramāna) called inference (anumāna) – -
साधनात् साध्यविज्ञानमनुमानम् ॥10॥

Meaning : The particular knowledge of the object-to-be-proved (sādhya) obtained from the means (sādhana, hetu) is the inference (anumāna).
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+ The mark of the means (sādhana, hetu) – -
साध्याविनाभावित्वेन निश्चितो हेतुः ॥11॥

Meaning : The object that has infallible-concomitance (avinābhāva) with the object-to-be-proved (sādhya), i.e., it does not exist without the object-to-be-proved (sādhya), is called the means (the middle-term, sādhana or hetu or linga).
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+ The divisions of infallible-concomitance (avinābhāva) – -
सहक्रमभावनियमोऽविनाभावः ॥12॥

Meaning : Infallible-concomitance (avinābhāva) (between the objectto- be-proved - sādhya and the means - sādhana) follows either of these two rules: without-gradation (sahabhāva, akramabhāva), and with-gradation (kramabhāva).
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+ Infallible-concomitance (avinābhāva) without-gradation (sahabhāva) – -
सहचारिणोर्व्याप्यव्यापकयोश्च सहभावः ॥13॥

Meaning : The objects that exhibit invariable-togetherness (sahachārī), and relationship as the object-pervaded (vyāpya) and the object-that-pervades (vyāpaka), have infallible-concomitance (avinābhāva) without-gradation (sahabhāva).
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+ Infallible-concomitance (avinābhāva) with-gradation (kramabhāva) – -
पूर्वोत्तरचारिणोः कार्यकारणयोश्च क्रमभावः ॥14॥

Meaning : The objects that exhibit relationship of appearance either before (pūrva) or after (uttara), or of cause (kārana) and effect (kārya), have infallible-concomitance (avinābhāva) with-gradation (kramabhāva).
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+ The cause of the knowledge of infallible-concomitance (vyāpti or avinābhāva) – -
तर्कात्तन्निर्णयः ॥15॥

Meaning : The knowledge of infallible-concomitance (vyāpti or avinābhāva) is caused through the inductive-reasoning (ūhaÍ or tarka).
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+ The nature of the object-to-be-proved (sādhya) – -
इष्टमबाधितमसिद्धं साध्यम् ॥16॥

Meaning : The object-to-be-proved (sādhya) is that which is 'of interest' (ishta), 'undeniable' (abādhita) and 'unproven' (asiddha).
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+ The reason for using 'unproven' (asiddha) as an adjective for the object-to-be-proved (sādhya) – -
संदिग्धविपर्यस्ताव्युत्पन्नानां साध्यत्वं यथास्यादित्यसिद्धपदम् ॥17॥

Meaning : The word 'unproven' (asiddha) has been used in respect to the object-to-be-proved (sādhya) as its knowledge has to become clear of doubt (sandigdha, sanshaya), perversity (viparyaya) and indefiniteness (avyutpanna, anadhyavasāya).
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+ The reason for using the adjectives 'of-interest' (ishta) and 'undeniable' (abādhita) for the object-to-be-proved (sādhya) – -
अनिष्टाध्यक्षादिबाधितयोः साध्यत्वं मा भूदितीष्टाबाधितवचनम् ॥18॥

Meaning : That which is not-of-interest (anishta) and which is deniable through direct-knowledge, etc., cannot be the object-to-be-proved (sādhya); therefore, the adjectives 'of interest' (ishta) and 'undeniable' (abādhita) have been used.
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+ The adjective 'of-interest' (ishta) refers to the propounder (vādī) – -
न चासिद्धवदिष्टं प्रतिवादिनः ॥19॥

Meaning : The adjective 'unproven' (asiddha) refers to the disputant (prativādī) but the adjective 'of-interest' (ishta) does not refer to him; it refers to the propounder (vādī).
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+ The reason why the adjective 'of-interest' (ishta) refers to the propounder (vādī) – -
प्रत्यायनाय हीच्छा वक्तुरेव ॥20॥

Meaning : The adjective 'of-interest' (ishta) refers to the propounder (vādī) as he only, not the disputant (prativādī), is interested in explaining the premise to the others.
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+ The nature of the object-to-be-proved (sādhya) – -
साध्यं धर्मः क्वचित्तद्विशिष्टो वा धर्मी ॥21॥

Meaning : At places the attribute (dharma) and at some other places the possessor-of-the-attribute (dharmī) is the object-to-be-proved (sādhya).
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+ Another name for the possessor-of-the-attribute (dharmī) – -
पक्ष इति यावत् ॥22॥

Meaning : The possessor-of-the-attribute (dharmī) itself is called the subject-of-inference (paksha).
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+ The possessor-of-the-attribute (dharmī) is well-known – -
प्रसिद्धो धर्मी ॥23॥

Meaning : The possessor-of-the-attribute (dharmī) is well-known, i.e., proven by valid-knowledge (pramāna); it is not imaginary (kālpanika).
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+ Establishment of the subject-of-inference (paksha) in the vikalpa-siddha (utterly distinct) – -
विकल्पसिद्धे तस्मिन् सत्तेतरे साध्ये ॥24॥

Meaning : In the vikalpa-siddha (utterly distinct) subject-of-inference (paksha - or the possessor-of-the-attribute - dharmī) both, existence (sattā) and non-existence (asattā), constitute the object-to-be-proved (sādhya).
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+ Illustrations of the possessor-of-the-attribute (dharmī) that is vikalpa-siddha (utterly distinct) – -
अस्ति सर्वज्ञो नास्ति खरविषाणम् ॥25॥

Meaning : (The illustrations of vikalpa-siddha - utterly distinct are:) Existence (sattā) of the 'Omniscient' (sarvagya), and non-existence of the 'horns of the hare' (khara-vishāna).
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+ The object-to-be-proved (sādhya) in the possessor-of-the-attribute (dharmī) that is pramāna-siddha or pramānavikalpa-siddha – -
प्रमाणोभयसिद्धे तु साध्यधर्मविशिष्टता ॥26॥

Meaning : In the possessor-of-the-attribute (dharmī) that is pramāna-siddha or pramāna-vikalpa-siddha its particular attribute or the dharma is the object-to-beproved (sādhya).
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+ Illustrations of the possessor-of-the-attribute (dharmī) that is pramāna-siddha and pramāna-vikalpa-siddha – -
अग्निमानयं देशः परिणामी शब्द इति यथा ॥27॥

Meaning : (The illustrations are:) 'This region is with fire,' and further 'the word (shabda) is with-modification (parināmī)'.
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+ In case of infallible-concomitance (vyāpti) the attribute (dharma) is the object-to-be-proved (sādhya) – -
व्याप्तौ तु साध्यं धर्म एव ॥28॥

Meaning : When infallible-concomitance (vyāpti) is established, only the attribute (dharma) is the object-to-be-proved (sādhya).
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+ The fault if the possessor-of-the-attribute (dharmī) is considered as the object-to-be-proved (sādhya) – -
अन्यथा तदघटनात् ॥29॥

Meaning : Otherwise, the infallible-concomitance (vyāpti) cannot be established.
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+ The need to use the subject-of-inference (paksha) – -
साध्यधर्माधारसन्देहापनोदाय गम्यमानस्यापि पक्षस्य वचनम् ॥30॥

Meaning : In order to remove any doubt about the substratum of the object-to-be-proved (sādhya), which is the possessor-of-the-attribute (dharmī), the subject-of-inference (paksha – the minor-term, the locus or the abode), though selfevident, too is mentioned.
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+ Illustration of the use of the subject-of-inference (paksha) – -
साध्यधर्मिणि साधनधर्मावबोधनाय पक्षधर्मोपसंहारवत् ॥31॥

Meaning : As to associate the attribute (dharma) – the object-to-beproved (sādhya) – connected with the means (sādhana, hetu), the possessor-of-the-attribute (dharmī) is mentioned together with the application-of-the-rule (upanaya) in order to make clear the subject-of-inference (paksha).
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+ Validation for the use of the subject-of-inference (paksha) – -
को वा त्रिधा हेतुमुक्त्वा समर्थयमानो न पक्षयति ॥32॥

Meaning : Who (the propunder - vādī - and the disputant - prativādī), after mentioning and accepting the three kinds of the means or the middle-term (hetu), will not use the subject-of-inference (paksha, the minor-term) in support?
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+ The limbs of inference (anumāna) – -
एतद्-द्वयमेवानुमानाङ्गं नोदाहरणम् ॥33॥

Meaning : These two (the subject-of-inference - paksha, the minorterm and the means or the middle-term - hetu) are the limbs of inference (anumāna), not the example (udāharana), etc.
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+ The example (udāharana) is not a limb of inference (anumāna) – -
न हि तत्साध्यप्रतिपत्त्यङ्गं तत्र यथोक्त हेतोरेव व्यापारात् ॥34॥

Meaning : The example (udāharana) is not a cause (kārana) of the knowledge of the object-to-be-proved (sādhya) because the knowledge of the object-to-be-proved (sādhya) depends only on the suitable means or the middle-term (hetu).
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+ The example (udāharana) does not affirm the infallible concomitance (avinābhāva) of the means (hetu) with the object-to-be-proved (sādhya) – -
तदविनाभावनिश्चयार्थं वा विपक्षे बाधकप्रमाणबलादेव तत्सिद्धेः ॥35॥

Meaning : The example (udāharana) is not a cause to affirm the infallible-concomitance (avinābhāva) of the means (hetu) with the object-to-be-proved (sādhya) because the infallible-concomitance (vyāpti, avinābhāva) is proved by the non-availability of any contrary valid-knowledge (pramāna).
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व्यक्तिरूपं च निदर्शनं सामान्येन तु व्याप्तिस्तत्रापि तद्विप्रतिपत्तावनवस्थानं स्याद् दृष्टान्तान्तरापेक्षणात् ॥36॥

Meaning : The example (udaharana) pertains to particularity and the infallible-concomitance (vyapti, avinabhava) is for all regions and time. In case of disagreement with the example (udaharana) given, another example will be required and that would lead to the fault (dosha) of endless-series (anavastha).
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नापि व्याप्तिस्मरणार्थं तथाविधहेतुप्रयोगादेव तत्स्मृतेः ॥37॥

Meaning : The example (udāharana) is not necessary to remind the disputant of the infallible-concomitance (vyāpti) because without the object-to-be-proved (sādhya) the means (hetu) does not exist, and the use of the means (hetu) is enough to remind the infallible-concomitance (vyāpti).
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+ If only the example (udāharana) is used without the application-of-the-rule (upanaya) and the conclusion (nigamana), it results in doubt – -
तत्परमभिधीयमानं साध्यधर्मिणि साध्यसाधने सन्देहयति ॥38॥

Meaning : If only the example (udāharana) is used (without mentioning the application-of-the-rule - upanaya and the conclusion - nigamana), it results in doubt in right determination of the object-to-be-proved (sādhya) in the possessor-of-the-attribute (dharmī).
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+ Further explanation of the cause of doubt due to the use of only the example (udāharana) – -
कुतोऽन्यथोपनयनिगमने ॥39॥

Meaning : (If this were not the case) Why would one use the application-of-the-rule (upanaya) and the conclusion (nigamana)?
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+ The application-of-the-rule (upanaya) and the conclusion (nigamana), too, are not the limbs of inference (anumāna) – -
न च ते तदङ्गे, साध्यधर्मिणि हेतुसाध्ययोर्वचनादेवासंशयात् ॥40॥

Meaning : The application-of-the-rule (upanaya) and the conclusion (nigamana), too, are not the limbs of inference (anumāna) because only by the mention of the means (hetu) and the object-to-be-proved (sādhya) the doubt in respect of the presence of the object-to-be-proved (sādhya) in the possessor-of-the-attribute (dharmī) is removed.
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+ The acceptance of the means (hetu) is the true limb of the inference (anumāna) – -
समर्थन वा वरं हेतुरूपमनुमानावयवो वाऽस्तु साध्ये तदुपयोगात् ॥41॥

Meaning : The acceptance of the means (hetu) is the real thing; therefore, it is the necessary limb of the inference (anumāna). This is because only the means (hetu) is used in establishing the object-to-be-proved (sādhya).
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+ Limited benefit of the use of the example (udāharana, drushtānta), etc. – -
बालव्युत्पत्त्यर्थं तत्त्रायोपगमे शास्त्रा एवासौ न वादेऽनुपयोगात् ॥42॥

Meaning : These three, the example (udāharana, drushtānta), etc., have acceptability only in imparting learning to the dim-witted, not in scholarly-discussion; these are of no use in scholarly-discussion.
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+ The kinds of the example (drushtānta) – -
दृष्टान्तो द्वेधा अन्वयव्यतिरेकभेदात् ॥43॥

Meaning : The example (drushtānta) is of two kinds: 1) infallible affirmation (anvaya), and 2) infallible-negation (vyatireka).
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+ The mark of the example (drushtānta) that exhibits infallible affirmation (anvaya) – -
साध्यव्याप्तं साधनं यत्रा प्रदर्श्यते सोऽन्वयदृष्टान्तः ॥44॥

Meaning : The example (drushtānta) which shows infallible concomitance (vyāpti) – in presence of the object-to-beproved (sādhya) the means (sādhana) must be present – is of the infallible-affirmation (anvaya) kind.
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+ The mark of the example (drushtānta) that exhibits infallible negation (vyatireka) – -
साध्याभावे साधनाभावो यत्र कथ्यते स व्यतिरेकदृष्टान्तः ॥45॥

Meaning : The example (drushtānta) which shows infallible-negation (vyatireka) – in the absence of the object-to-be-proved (sādhya) the means (sādhana) must be absent – is of the infallible-negation (vyatireka) kind.
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+ The mark of the application-of-the-rule (upanaya) – -
हेतोरुपसंहार उपनयः ॥46॥

Meaning : Recapitulation of the means (hetu, sādhana) is called the application-of-the-rule (upanaya).
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+ The mark of the conclusion (nigamana) – -
प्रतिज्ञायास्तु निगमनम् ॥47॥

Meaning : Recapitulation of the proposition (pratigyā) is called the conclusion (nigamana).
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+ The kinds of inference (anumāna) – -
तदनुमानं द्वेधा ॥48॥

Meaning : (That) Inference (anumāna) is of two kinds.
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+ The two kinds of inference (anumāna) – -
स्वार्थपरार्थभेदात् ॥49॥

Meaning : The two kinds of inference (anumāna) are: 1) for-self (svārtha) and 2) for-other (parārtha).
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+ The mark of the inference-for-self (svārtha-anumāna) – -
स्वार्थमुक्तलक्षणम् ॥50॥

Meaning : The mark of the inference-for-self (svārtha-anumāna) has already been defined.
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+ The mark of the inference-for-other (parārtha-anumāna) – -
परार्थं तु तदर्थपरामर्शिवचनाज्जातम् ॥51॥

Meaning : The knowledge obtained from the words that determine the nature of the object – the subject of inference-for-self (svārtha-anumāna) – is the inference-for-other (parārthaanumāna).
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+ By convention, words that cause inference-for-other (parārtha-anumāna) are called inference-for-other (parārtha-anumāna) – -
तद्वचनमपि तद्धेतुत्वात् ॥52॥

Meaning : Being the cause of inference-for-other (parārthaanumāna), the words that convey the inference (anumāna), too, are called inference-for-other (parārthaanumāna).
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+ The kinds of the means (hetu, sādhana) – -
स हेतुर्द्वेधोपलब्ध्यनुपलब्धिभेदात् ॥53॥

Meaning : The means (hetu, sādhana) whose mark is infallible concomitance (avinābhāva) [between the object-to-beproved (sādhya) and the means (sādhana)] is of two kinds: 1) infallible-presence (upalabdhirūpa) and 2) infallible-absence (anupalabdhirūpa).
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+ The subjects of the two kinds of the means (hetu, sādhana) mentioned in the previous sūtra – -
उपलब्धिर्विधिप्रतिषेधयोरनुपलब्धिश्च ॥54॥

Meaning : The means (hetu, sādhana) of the kind infallible-presence (upalabdhirūpa) upholds both assertion (vidhi) and denial (pratishedha); of the kind infallible-absence (anupalabdhirūpa) too upholds both assertion (vidhi) and denial (pratishedha).
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+ The means (hetu, sādhana) of the kind infallible-presence (upalabdhirūpa) that upholds assertion (vidhi) – aviruddhopalabdhi – is of six kinds – -
अविरुद्धोपलब्धिर्विधौ षोढा-व्याप्यकार्यकारणपूर्वोत्तरसहचरभेदात् ॥55॥

Meaning : The means (hetu, sādhana) of the kind infallible-presence (upalabdhirūpa) that upholds assertion (vidhi) – the presence-of-non-contradictory (aviruddhopalabdhi) – is of six kinds: 1) presence-of-non-contradictory pervasion (vyāpya) – aviruddhavyāpyopalabdhi; 2) presence-of-non-contradictory effect (kārya) – aviruddhakāryopalabdhi; 3) presence-of-non-contradictory cause (kārana) – aviruddhakāranopalabdhi; 4) presence-of-non-contradictory precedence (pūrvacara) – aviruddhapūrvacaropalabdhi; 5) presence-of-non-contradictory subsequence (uttaracara) – aviruddhottaracaropalabdhi; and 6) presence-of-non-contradictory simultaneity (sahacara) – aviruddhasahacaropalabdhi.
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+ The cause (kārana), too, is a means (hetu, sādhana) that upholds assertion (vidhi) – -
रसादेकैंची रूपानुमानमिच्छद्भिरिष्टमेव किञ्चित् कारणं हेतुर्यत्र सामर्थ्याप्रतिबन्धकारणान्तरावैकल्ये ॥56॥

Meaning : The Buddhists have conceded that from the juice (rasa) of an object its form (rūpa) can be inferred; this points to the fact that the cause (kārana) is a means (hetu, sādhana), unless incapacitated in itself or inhibited by the lack of other causes (kārana).
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+ The precedence (pūrvacara) and the subsequence (uttaracara) are different from the other kinds of means (hetu, sādhana) – -
न च पूर्वोत्तरचारिणोस्तादात्म्यं तदुत्पत्तिर्वा कालव्यवधाने तदनुपलब्धेः ॥57॥

Meaning : The non-contradictory precedence (pūrvacara) and noncontradictory subsequence (uttaracara) do not exhibit invariable-togetherness (tādātmya) with the object-to-beproved (sādhya), therefore, these cannot be termed as the means (hetu, sādhana) that are the own-nature (svabhāva) of the object. Also, these do not exhibit the relationship of the cause-of-origination (tadutpatti) with the object-to-be-proved (sādhya), therefore, can also not be termed the means (hetu, sādhana) either of its effect.
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+ Denial of the view that the means (hetu, sādhana) of the effect (kārya) or the cause (kārana) can happen with a time-lag – -
भाव्यतीतयोर्मरणजाग्रद्बोधयोरपि नारिष्टोद्बोधौ प्रतिहेतुत्वम् ॥58॥

Meaning : The approaching-death and the knowledge-before sleeping are not the causes (kārana) of bad-omens (arishta) and knowledge-after-waking (udbodha), respectively.
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+ The reason for the denial of the view that the means (hetu, sādhana) of the effect (kārya) or the cause (kārana) can happen with a time-lag – -
तद्-व्यापाराश्रितं हि तद्भावभावित्वम् ॥59॥

Meaning : Only the operation of the cause (kārana) ascertains the operation of the effect (kārya); the operation of the effect (kārya) depends on the operation of the cause (kārana).
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+ The means (hetu, sādhana) of simultaneity (sahacara), too, is not the means that can be termed as the own-nature (svabhāva) or having the relationship of effect (kārya) and cause (kārana) – -
सहचारिणोरपि परस्परपरिहारेणावस्थानात्सहोत्पादाच्च ॥60॥

Meaning : The two objects that exhibit simultaneity (sahacara) are different from each other, therefore, do not exhibit the relationship that is termed as the own-nature (svabhāva). Although originating simultaneously, the means (hetu, sādhana) does not exhibit the effect (kārya) and the cause (kārana) relationship.
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+ An illustration, for the disciple, of the presence-of-noncontradictory pervasion (aviruddhavyāpyopalabdhi) – -
परिणामी शब्दः, कृतकत्वात् । य एवं स एवं दृष्टो यथा घटः । कृतकश्चायं, तस्मात्परिणामीति । यस्तु न परिणामी, स न कृतको दृष्टो यथा वन्ध्यास्तनन्धयः। कृतकश्चायम्, तस्मात्परिणामीति ॥61॥

Meaning : The word (shabda) is with-modification (parināmī) – proposition (pratigyā); it is with-modification (parināmī) because it is a creation (krutaka) – means (hetu, sādhana); that which is a creation (krutaka) is seen with-modification (parināmī), as a pot (ghata) – illustration of infallibleaffirmation (anvaya drushtānta). The creation (krutaka) is the word (shabda) – application-of-the-rule to the case (upanaya); therefore the word (shabda) is withmodification (parināmī) – conclusion (nigamana). That which is not with-modification (parināmī) is not seen as a creation (krutaka), as the son of a barren-woman – illustration of infallible-negation (vyatireka drushtānta). The creation (krutaka) is the word (shabda) – application-ofthe-rule to the case (upanaya). Therefore it is withmodification (parināmī) – conclusion (nigamana).
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+ An illustration of the presence-of-non-contradictory effect (kārya) – aviruddhakāryopalabdhi – -
अस्त्यत्र देहिनि बुद्धिर्व्याहारादेः ॥62॥

Meaning : This possessor-of-the-body (dehī, jīva) has the intellect (buddhi) because in it are found the speech (vacana), etc.
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+ An illustration of the presence-of-non-contradictory cause (kārana) – aviruddhakāranopalabdhi – -
अस्त्यत्रच्छाया छत्रात् ॥63॥

Meaning : There is shade (chāyā) here because of the presence of the umbrella (chatra).
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+ An illustration of the presence-of-non-contradictory precedence (pūrvacara) – aviruddhapūrvacaropalabdhi – -
उदेष्यति शकटं कृत्तिकोदयात् ॥64॥

Meaning : The star shakata (Rohinī) will appear because the star Kruttikā has arisen.
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+ An illustration of the presence-of-non-contradictory subsequence (uttaracara) – aviruddhottaracaropalabdhi – -
उद्गाद् भरणिः प्राक्तत एव ॥65॥

Meaning : The star Bharanī had arisen (forty-eight minutes - one muhūrta earlier) because the star Kruttikā is appearing.
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+ An illustration of the presence-of-non-contradictory simultaneity (sahacara) – aviruddhasahacaropalabdhi – -
अस्त्यत्र मातुलिङ्गे रूपं रसात् ॥66॥

Meaning : This citron (fruit) has the form (rūpa) because it has the juice (rasa).
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+ The kinds of means (hetu, sādhana) that uphold denial (pratishedha) known as the presence-of-contradictory (viruddhopalbdhi) – -
विरुद्धतदुपलब्धि: प्रतिषेधे तथा ॥67॥

Meaning : The means (hetu, sādhana) of the kind infallible-presence (upalabdhirūpa) that upholds denial (pratishedha), i.e., the presence-of-contradictory (viruddhopalbdhi), too, is of six kinds.
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+ An illustration of the presence-of-contradictory pervasion (vyāpya) – viruddhavyāpyopalabdhi – -
नास्त्यत्र शीतस्पर्श औष्ण्यात् ॥68॥

Meaning : No touch-of-cold (shītasparsha) is here because of the presence-of-warmth (ushnatā).
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+ An illustration of the presence-of-contradictory effect (kārya) – viruddhakāryopalabdhi – -
नास्त्यत्र शीतस्पर्शो धूमात् ॥69॥

Meaning : No touch-of-cold (shītasparsha) is here because of the presence of the smoke (dhūma).
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+ An illustration of the presence-of-contradictory cause (kārana) – viruddhakāranopalabdhi – -
नास्मिन् शरीरिणि सुखमस्ति हृदयशल्यात् ॥70॥

Meaning : No happiness (sukha) is found in this creature because of the presence of the sting (shalya) in heart.
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+ विरुद्धोपूर्वचरोपलब्धि हेतु -
नोदेष्यति मुहूर्तान्ते शकटं रेवत्युदयात् ॥71॥
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+ विरुद्धोत्तरचरोपलब्धि हेतु -
नोद्गाद् भरणि: मुहूर्तात्परं पुष्योदयात् ॥72॥
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+ विरुद्धोसहचरोपलब्धि हेतु -
नास्त्यत्र भित्तौ परभागाभावोऽर्वाग्भागदर्शनात् ॥73॥
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+ अविरुद्धानुपलब्धि के भेद -
अविरुद्धानुपलब्धि: प्रतिषेधे सप्तधा स्वभाव व्यापक कार्य कारण पूर्वोत्तर सहचरानुपलम्भभेदात् ॥77॥
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+ अविरुद्धस्वभावानुपलब्धि का उदाहरण -
नास्त्यत्र भूतले घटोऽनुपलब्धेः ॥75॥
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+ अविरुद्धव्यापकानुपलब्धि हेतु -
नास्त्यत्र शिंशपा वृक्षानुपलब्धेः ॥76॥
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+ अविरुद्ध कार्यानुपलब्धि हेतु -
नास्त्यत्राप्रतिबद्ध-सामर्थ्योऽग्निर्धूमानुपलब्धेः ॥77॥
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+ अविरुद्ध कारणानुपलब्धि हेतु -
नास्त्यत्र धूमोऽनग्नेः ॥78॥
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+ अविरुद्धपूर्वचरानुपलब्धि हेतु -
न भविष्यति मुहूर्तान्ते शकटं कृतिकोदयानुपलब्धेः ॥79॥
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+ अविरुद्ध उत्तरचर अनुपलब्धि हेतु -
नोद्गाद् भरणि: मुहूर्तात्प्राक् तत एव ॥80॥
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+ अविरुद्धसहचरोपलब्धि -
नास्त्यत्र समतुलायामुन्नामो नामानुपलब्धेः ॥81॥
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+ विरुद्ध कार्यानुपलब्धि आदि हेतु विधि में सम्भव, उसके भेद -
विरुद्धानुपलब्धिर्विधौ त्रेधा विरुद्ध कार्यकारणस्वभावानुपलब्धिभेदात् ॥82॥
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+ विरुद्धकार्यानुपलब्धि हेतु का उदाहरण -
यथास्मिन्प्राणिनि व्याधिविशेषोऽस्ति निरामयचेष्टानुपलब्धेः ॥83॥
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+ विरुद्धकारणानुपलब्धि हेतु -
अस्त्यत्र देहिनि दुःखमिष्टसंयोगाभावात् ॥84॥
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+ विरुद्धस्वभावानुपलब्धि रूप हेतु का उदाहरण -
अनेकान्तात्मकं वस्त्वेकान्तस्वरूपानुपलब्धेः ॥85॥
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+ परम्परा से संभव अन्य हेतुओं का पूर्वोक्त हेतुओं में ही अन्तर्भाव -
परम्पराया संभवत्साधनमत्रैवान्तर्भावनीयम् ॥86॥
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+ पूर्वानुक्त हेतु का प्रथमोदाहरण -
अभूदत्र चक्रे शिवकः स्थासात् ॥87॥
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+ उक्त हेतु की क्या संज्ञा है? -
कार्यकार्यमविरुद्धकार्योपलब्धौ ॥88॥
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+ परम्परा हेतु का दूसरा दृष्टान्त -
नास्त्यत्र गुहायां मृगक्रीडनं, मृगारिसंशब्दनात् । कारणविरुद्धकार्यं विरुद्धकार्योपलब्धौ यथा ॥89॥
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+ व्युत्पन्नपुरुषों के प्रति अनुमान के अवयवों के प्रयोग का नियम -
व्युत्पन्नप्रयोगस्तु तथोपपत्त्याऽन्यथानुपपत्त्यैव वा ॥90॥
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+ व्युत्पन्न प्रयोग की उदाहरण द्वारा पुष्टि -
अग्निमानयं देशस्तथैव धूमवत्त्वोपपत्तेर्धूमवत्त्वान्यथानुपपत्तेर्वा ॥91॥
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+ उदाहरणादि के बिना व्याप्ति के नि}चयाभाव की आशंका का निराकरण -
हेतुप्रयोगो हि यथा व्याप्तिग्रहणं विधीयते सा च तावन्मात्रेण व्युत्पन्नैरवधार्यते॥ 92॥
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+ दृष्टान्तादिक साध्य की सिद्धि के लिए फलवान नहीं -
तावता च साध्यसिद्धिः ॥93॥
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+ पक्ष का प्रयोग सफल है -
तेन पक्षस्तदाधार सूचनायोक्तः ॥94॥
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+ आगम का स्वरूप -
आप्तवचनादिनिबन्धनमर्थज्ञानमागमः ॥95॥
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+ शब्द से वास्तविक अर्थबोध होने का कारण -
सहजयोग्यतासंकेतवशाद्धि शब्दादयो वस्तुप्रतिपत्तिहेतवः ॥96॥
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+ शब्दार्थ से अर्थ अवबोध होने का दृष्टान्त -
यथा मेर्वादयः सन्ति ॥97॥
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परिच्छेद-4



+ प्रमाण का विषय -
सामान्यविशेषात्मा तदर्थो विषयः ॥1॥
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+ अनेकान्तात्मक वस्तु के समर्थन के लिए दो हेतु -
अनुवृत्तव्यावृत्तप्रत्ययगोचरत्वात् पूर्वोत्तराकारपरिहारावाप्ति स्थितिलक्षणपरिणामेनार्थक्रियोपपत्तेश्च ॥2॥
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+ सामान्य के भेद -
सामान्यं द्वेधा तिर्यगूर्ध्वताभेदात् ॥3॥
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+ तिर्यक् सामान्य -
सदृशपरिणामस्तिर्यक् खण्डमुण्डादिषु गोत्ववत् ॥4॥
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+ ऊर्ध्वता सामान्य -
परापरविर्वतव्यापिद्रव्यमूर्ध्वता मृदिव स्थासादिषु ॥5॥
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+ विशेष भी दो प्रकार का -
विशेषश्च ॥6॥
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+ विशेष के भेद -
पर्यायव्यतिरेकभेदात् ॥7॥
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+ पर्याय विशेष -
एकस्मिन्द्रव्ये क्रमभाविन: परिणाम: पर्यायाः आत्मनि हर्षविषादादिवत् ॥8॥
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+ विशेष का दूसरा भेद -
अर्थान्तरगतो विसदृशपरिणामो व्यतिरेको गोमहिषादिवत् ॥१॥
🏠

परिच्छेद-5



+ प्रमाण का फल -
अज्ञाननिवृत्तिर्हानोपादानोपेक्षाश्च फलम् ॥1॥
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+ प्रमाण से फल भिन्न या अभिन्न? -
प्रमाणादभिन्नं भिन्नं च ॥2॥
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+ कथञ्चित् अभेद का समर्थन -
य: प्रमिमीते स एव निवृत्ताज्ञानो जहात्यादत्ते उपेक्षते चेति प्रतीतेः ॥3॥
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परिच्छेद-6



+ प्रमाणाभास -
ततोऽन्यत्तदाभासम् ॥1॥
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+ स्वरूपाभास -
अस्वसंविदित-गृहीतार्थदर्शनसंशयादयः प्रमाणाभासाः ॥2॥
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+ क्योंकि वे अपने विषय का निश्चय नहीं करते हैं। -
स्वविषयोपदर्शकत्वाभावात्॥3॥
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+ दृष्टान्त -
पुरुषान्तरपूर्वार्थगच्छत्तृणस्पर्शस्थाणुपुरुषादिज्ञानवत् ॥4॥
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+ सन्निकर्षवादी के प्रति दूसरा दृष्टान्त -
चक्षुरसयोर्द्रव्ये संयुक्तसमवायवच्च ॥5॥
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+ प्रत्यक्षाभास -
अवैशद्यै प्रत्यक्षं तदाभासं, बौद्धस्याकस्माद् धूमदर्शनाद् वह्नि विज्ञानवत् ॥6॥
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+ परोक्षाभास -
वैशद्यैऽपि परोक्षं तदाभासं मीमांसकस्य करणज्ञानवत् ॥7॥
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+ स्मरणाभास -
अतस्मिस्तदिति ज्ञानं स्मरणाभासं, जिनदत्ते स देवदत्तो यथा ॥8॥
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+ प्रत्यभिज्ञानाभास -
सदृशे तदेवेदं तस्मिन्नेव तेन सदृशम्, यमलकवदित्यादि प्रत्यभिज्ञानाभासम् ॥9॥
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+ तर्काभास -
असम्बद्धे तज्ज्ञानं तर्काभासम् ॥10॥
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+ अनुमानाभास -
इदमनुमानाभासम् ॥11॥
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+ पक्षाभास -
तत्रानिष्टादिः पक्षाभासः ॥12॥
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+ अनिष्टपक्षाभास -
अनिष्टो मीमांसकस्यानित्यः शब्दः ॥13॥
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+ सिद्धपक्षाभास -
सिद्धः श्रावणः शब्दः ॥14॥
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+ बाधितपक्षाभास -
बाधितः प्रत्यक्षानुमानागमलोकस्ववचनैः ॥15॥
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+ प्रत्यक्षबाधित -
तत्र प्रत्यक्षबाधितो यथा, अनुष्णोऽग्नि द्रर्व्यत्वाजलवत् ॥16॥
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+ अनुमानबाधितपक्षाभास -
अपरिणामी शब्दः कृतकत्वात् ॥17॥
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+ आगमबाधितपक्षाभास -
प्रेत्यासुखदो धर्मः पुरुषाश्रितत्वादधर्मवत् ॥18॥
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+ लोकबाधितपक्षाभास -
शुचि नरशिर: कपालं प्राण्यंगत्वाच्छंखशुक्तिवत् ॥19॥
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+ स्ववचनबाधितपक्षाभास -
माता मे वन्ध्या पुरुषसंयोगेऽप्यगर्भत्वात्-प्रसिद्धबन्ध्यावत्॥20॥
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+ हेत्वाभासों के भेद -
हेत्वाभासा असिद्धविरुद्धानैकान्तिकाकिञ्चित्कराः ॥21॥
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+ असिद्ध हेत्वाभास -
असत्सत्तानिश्चयोऽसिद्धः ॥22॥
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+ स्वरूपासिद्ध हेत्वाभास -
अविद्यमानसत्ताकः परिणामी शब्दः चाक्षुषत्वात् ॥23॥
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+ इस हेतु के असिद्धपना कैसा? -
स्वरूपेणासत्वात् ॥24॥
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+ असिद्ध हेत्वाभास का दूसरा भेद -
अविद्यमाननिश्चयो मुग्धबुद्धिं प्रत्यग्निरत्रधूमात् ॥25॥
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+ इस हेतु की भी असिद्धता कैसे ? -
तस्य वाष्पादिभावेन भूतसंघाते सन्देहात् ॥26॥
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+ असिद्धहेत्वाभास का और भी दृष्टान्त -
सांख्यम्प्रति परिणामी शब्दः कृतकत्वात् ॥27॥
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+ इस हेतु की असिद्धता में कारण -
तेनाज्ञातत्वात् ॥28॥
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+ विरुद्ध हेत्वाभास -
विपरीतनिश्चिताविनाभावो विरुद्धोऽपरिणामी शब्दः कृतकत्वात् ॥29॥
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+ अनैकान्तिक हेत्वाभास -
विपक्षेऽप्यविरुद्धवृत्तिरनैकान्तिकः ॥30॥
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+ निश्चित विपक्षवृत्ति का उदाहरण -
निश्चितवृत्तिरनित्यः शब्दः प्रमेयत्वात् घटवत् ॥31॥
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+ प्रमेयत्व हेतु की भी विपक्ष में वृत्ति कैसे निश्चित है? -
आकाशे नित्येऽप्यस्य निश्चयात् ॥32॥
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+ शंकित विपक्षवृत्ति अनैकान्तिक हेत्वाभास -
शंकितवृत्तिस्तु नास्ति सर्वज्ञो वक्तृत्वात् ॥33॥
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+ इस वक्तत्व हेतु का भी विपक्ष में रहना कैसे शंकित है? -
सर्वज्ञत्वेन वक्तृत्वाविरोधात् ॥34॥
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+ अकिञ्चित्कर हेत्वाभास -
सिद्धे प्रत्यक्षादिबाधिते च साध्ये हेतुरकिञ्चित्करः ॥35॥
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+ सिद्धसाध्य अकिञ्चित्कर हेत्वाभास -
सिद्धः श्रावणः शब्दः शब्दत्वात् ॥36॥
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+ शब्दत्व हेतु के अकिञ्चित्करता कैसे -
किञ्चिदकरणात् ॥37॥
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+ शब्दत्वहेतु के अकिञ्चित्करत्व की पुष्टि -
यथाऽनुष्णोऽग्निद्रव्यत्वादित्यादौ किञ्चित्कर्तुमशक्यत्वात् ॥38॥
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+ अकिञ्चित्कर हेत्वाभास के प्रयोग की उपयोगिता -
लक्षणे एवासौ दोषो व्युत्पन्नप्रयोगस्य पक्षदोषेणैवदुष्टत्वात् ॥39॥
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+ अन्वय दृष्टान्ताभासों के भेद -
दृष्टान्ताभासा अन्वयेऽसिद्धसाधनोभयाः ॥40॥
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+ अन्वयदृष्टान्ताभास के भेद -
अपौरुषेयः शब्दोऽमूर्तत्वादिन्द्रियसुखपरमाणुघटवत् ॥41॥
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+ अन्वय दृष्टान्ताभास का उदाहरणान्तर -
विपरीतान्वयश्च यदपौरुषेयं तदमूर्तम् ॥42॥
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+ अन्वय दृष्टान्ताभास की पुष्टि -
विद्युदादिनाऽति प्रसङ्गेत् ॥43॥
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+ व्यतिरेक उदाहरणाभास -
व्यतिरेकेऽसिद्धतद्व्यतिरेका, परमाण्विन्द्रिय सुखाकाशवत् ॥44॥
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+ व्यतिरेक दृष्टान्ताभास का उदाहरणान्तर -
विपरीतव्यतिरेकश्च यन्नामूर्तं तन्नापौरुषेयम् ॥45॥
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+ बालप्रयोगाभास -
बालप्रयोगाभासः पञ्चावयवेषु कियद्धीनता ॥46॥
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+ बालप्रयोगाभास का उदाहरण -
अग्निमानयं प्रदेशो धूमवत्वाद्यदिथं तदित्थं यथा महानसः ॥47॥
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+ चार अवयवों के प्रयोग करने पर तदाभासता -
धूमवाँश्चायम् ॥48॥
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+ अवयवों के विपरीत प्रयोग करने पर भी प्रयोगाभास -
तस्मादग्निमान् धूमवान् चायम् ॥49॥
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+ अवयवों के विपरीत प्रयोग करने पर प्रयोगाभास कैसे? -
स्पष्टतया प्रकृतप्रतिपत्तेरयोगात् ॥50॥
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+ आगमाभास -
रागद्वेषमोहाक्रान्तपुरुषवचनाज्जातमागमाभासम् ॥51॥
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+ आगमाभास का उदाहरण -
यथा नद्यास्तीरे मोदकराशयः सन्ति, धावध्वं माणवकाः ॥52॥
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+ आगमाभास का दूसरा उदाहरण -
अंगुल्यग्रे हस्तियूथशतमास्ते इति च ॥53॥
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+ दोनों वाक्यों में आगमाभासपना कैसे? -
विसंवादात् ॥54॥
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+ संख्याभास -
प्रत्यक्षमेवैकं प्रमाणमित्यादि संख्याभासम् ॥55॥
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+ यह संख्याभास कैसे? -
लौकायतिकस्य प्रत्यक्षत: परलोकादिनिषेधस्य परबुद्धया देश्चासिद्धेरतद्विषयत्वात् ॥56॥
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+ बौद्धादि के मत में भी संख्याभासपना -
सौगतसांख्ययोगप्राभाकरजैमिनीयानां प्रत्यक्षानुमानागमोप मानार्थापत्याभावैरेकैकाधिकैः व्याप्तिवत् ॥57॥
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+ अन्य अनुमानादिक से प्रमाण हो जायेगा? -
अनुमानादेरतद्विषयत्वे प्रमाणान्तरत्वम् ॥58॥
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+ इसी विषय में उदाहरण -
तर्कस्येव व्याप्तिगोचरत्वे प्रमाणान्तरत्वमप्रमाणस्या व्यवस्थापकत्वात् ॥59॥
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प्रतिभासस्य च भेदकत्वात् ॥60॥
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+ विषयाभास -
विषयाभासः सामान्यं विशेषो द्वयं वा स्वतन्त्रम् ॥61॥
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+ सांख्यादिकों की मान्यताएँ विषयाभास -
तथाऽप्रतिभासनात् कार्याकरणाच्च ॥62॥
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समर्थस्य करणे सर्वदोत्पत्तिरनपेक्षत्वात् ॥63॥
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परापेक्षणे परिणामित्वमन्यथा तदभावात् ॥64॥
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स्वयमसमर्थस्याकारकत्वात् पूर्ववत् ॥65॥
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+ फलाभास -
फलाभास: प्रमाणादभिन्न भिन्नमेव वा ॥66॥
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+ सर्वथा अभिन्न पक्ष में फलाभास -
अभेदे तद्व्यवहारानुपपत्तेः ॥67॥
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+ कल्पना से प्रमाण और फल का व्यवहार करने में आपत्ति -
व्यावृत्त्यापि न तत्कल्पना फलान्तराद् व्यावृत्याऽफलत्व प्रसंगात् ॥68॥
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+ अभेद पक्ष में दृष्टान्त -
प्रमाणान्तरात् व्यावृत्यावाप्रमाणत्वस्य ॥69॥
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+ उपसंहार -
तस्माद्वास्तवो भेदः ॥70॥
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+ सर्वथा भेदपक्ष में दूषण -
भेदेत्वात्मान्तरवत्तदनुपपत्तेः ॥71॥
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+ प्रमाण और फल को समवाय सम्बन्ध मानने में दोष -
समवायेऽति प्रसंगः ॥72॥
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+ अपने पक्ष के साधन और परपक्ष के दूषण व्यवस्था -
प्रमाणतदाभासौ दुष्टतयोद्भावितौ परिहृतापरिहृतदोषौ वादिनः साधनतदाभासौ प्रतिवादिनो दूषणभूषणे च ॥73॥
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+ संभवदन्यद्विचारणीयम् ॥74॥ -
अन्य ग्रन्थों में नयादि तत्त्व
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+ उपसंहार -
परीक्षामुखमादर्शी, हेयोपादेयतत्त्वयोः ।
संविदे मादृशो बालः, परीक्षादक्षवद् व्यधाम ॥
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