Pratyaya, Pratyāya: 31 definitions
Introduction:
Pratyaya means something in Buddhism, Pali, Hinduism, Sanskrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Pratyay.
In Hinduism
Natyashastra (theatrics and dramaturgy)
Pratyaya (प्रत्यय, “affix”).—As it ‘distinguishes ideas’ (pratyaya) and develops the meaning of a root by intensifying it or combining it with another or pointing out its ‘essential quality’ (sattva), it is called pratyaya (“affix”).
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
Vyakarana (Sanskrit grammar)
Pratyaya (प्रत्यय).—A pratyaya is a cluster of code syllables that indicate the specific affix tbat must be attached ta the verbal root to yield the nominal stem, as well as the modifications to the root itself (if necessary) before the affix is added. The pratyaya a1so indicates the following properties of the noun that is formed from the nominal stem: 1) gender, one or more (among neuter, masculine and feminine); and 2) possible meanings.
The nouns formed under the pratyaya ‘lyuṭ’ are usually verbal nouns in the neuter gender; however this pratyaya also allows neuter nouns that name instruments of action.
Pratyaya (प्रत्यय).—An affix or termination as contrasted with the base (prakṛti). It is generally added after the base.
Pratyaya (प्रत्यय).—Affix, suffix, a termination, as contrasted with प्रकृति (prakṛti) the base; cf. प्रत्याय्यते अर्थः अनेन इति प्रत्ययः (pratyāyyate arthaḥ anena iti pratyayaḥ); cf. also अर्थे संप्रत्याययति स प्रत्ययः (arthe saṃpratyāyayati sa pratyayaḥ) M.Bh. on III. 1.l Vart. 8; The word प्रत्यय (pratyaya) is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः (sparśe coṣaḥ pratyaye pūrvapadyaḥ) R. Pr. I. 30 which is explained by Uvvata as उषः इत्ययं (uṣaḥ ityayaṃ) (शब्दः (śabdaḥ)) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत् (pūrvapadāvayavaḥ san sparśe pratyaye parabhūte iti yāvat); रेफिसंज्ञो भवति (rephisaṃjño bhavati); Uvvata on R. Pr. I.30; cf. प्रत्येति पश्चादागच्छति इति प्रत्ययः परः (pratyeti paścādāgacchati iti pratyayaḥ paraḥ) T. Pr. V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च (pratyayaḥ, paraśca) P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः (bahupaṭuḥ) cf. विभाषा सुपो बहुच् पुरस्तात्तु (vibhāṣā supo bahuc purastāttu) P. V. 3.68. The conjugational signs (शप्, श्यन् (śap, śyan) etc.), the signs of tenses and moods (च्लि, सिच्, स्य, ताम् (cli, sic, sya, tām) etc.) and the compound endings(समासान्त (samāsānta)) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार (adhikāra)) of the rule प्रत्ययः (pratyayaḥ) III.1.1, which extends upto the end of the fifth chapter (अध्याय (adhyāya)). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय, तद्धितप्रत्यय, धातुप्रत्यय (suppratyaya, tiṅpratyaya, kṛtpratyaya, taddhitapratyaya, dhātupratyaya) (e.g. in the roots चिकीर्ष, कण्डूय (cikīrṣa, kaṇḍūya) etc.) and स्त्रीप्रत्यय (strīpratyaya). The word प्रत्यय (pratyaya) is used in the sense of realization, in which case the root इ (i) in the word त्यय (tyaya) means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः (sarve gatyarthā jñānārthāḥ); cf. मन्त्रार्थप्रत्ययाय (mantrārthapratyayāya) Nir. I.15.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Chandas (prosody, study of Sanskrit metres)
Pratyaya (प्रत्यय).—The Pratyayas are the cause of expansion of metres (chandas). Generally six pratyayas are found in Sanskrit prosody. They are: Prastāra, Naṣṭa, Uddiṣṭa, Ekadvayādilaghukriyā, Saṃkhyāna and Adhvayoga (see Chandomañjarī 1.14). But Mitrānanda advocates about nine types of pratyayas.
Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.
Ayurveda (science of life)
Pratyaya (प्रत्यय):—Cause
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Shaktism (Shakta philosophy)
1) Pratyaya (प्रत्यय) refers to “experience” (e.g., experience of the proclamation of the scripture).—Accordingly, “[...] Then (the triangular Liṅga), perceived by the Inner Self, enters the cavity (suṣira). He who is established in contemplation (samādhi) sees the surface of the Sky, which is in the form of the Point. (Then) penetration (āveśa), which is the arising of the bliss of consciousness, takes place. The experience of the proclamation (of the scripture—āśravaṇa-pratyaya) is that that is one's own nature”.
2) Pratyaya (प्रत्यय) refers to the “signs of attainment”, according to the Kularatnoddyota, one of the earliest Kubjikā Tantras.—Accordingly, “[...] Āṇava is said to be (brought about) by the mantras applied through the process (krama) of uttering the letters (that constitute them). In this way, O fair-faced one, in the future, in (the course of) the a eons, great (kalpa) and small (manvantara), the rite (karman) of initiation will be of three types. The rite of initiation in the Kula tradition (āmnāya) will take place during (the various) ages (yuga) and (varies) according to the nature of (each) age, and (will be imparted) through the line (krama) of teachers and disciples by means of insights (vijñāna) (outwardly apparent) as the signs of attainment (pratyaya)”.
Pratyaya (प्रत्यय) refers to “(one’s) realisation”, according to the Ambāmatasaṃhitā (verse 8.88cd-94a).—Accordingly, “[...] Ciñcinin (i.e., Śrīnātha) viewed the (tamarind) tree with the support of (the energy of the goddess) Ciñcinī and when it was broken, as a sign (of his) realisation (pratyaya), (the goddess) brought it back to life. Instructed in restraint and grace, she, the supreme power, was transmitted to him in a pure form and so he is said to be Ciñcinin. (Thus) by virtue of (this) power there are two Siddhas with the (same) name, Śrīnātha and Aṃvilī. [...]”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaiva philosophy
Pratyaya (प्रत्यय) refers to “cognition”, according to Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.6.—Accordingly, “Even an ordinary human practice that is based on an inference [—such as trying to reach a fire the presence of which is merely inferred from the perception of smoke—can only occur] thanks to a fire that is necessarily being manifest [at the very time of this endeavour]; even in a conceptual cognition (vikalpa-pratyaya), fire is determined [as being] external [to consciousness only insofar as] it is manifested. [...]”
Pratyaya (प्रत्यय) refers to one of the inner experiences (i.e., experienceable states of mind) through which karma is realized by the soul, according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—The term bhāva-pratyaya-ātmaka refers to the experienceable states (bhoga) that are made up of both bhāvas and pratyayas; that is, the various inner experiences through which karma is realized by the soul. The term highlights that the Lord (Śambhu/Śiva) grants not just outer experiences but those constituted by internal states and awareness (ātmaka).
Note: The bhāvas are the eight basic propensities that are properties of the buddhi, namely dharma, jñāna, vairāgya, aiśvarya and the opposites of these four. They are the fruits of karman. When this karman becomes yet further ripened, they develop into more concrete experienceable states of mind called pratyayas (Cf. Aghoraśiva in the Mṛgendravṛttidīpikā ad 10:25). According to the Sāṅkhyas, from whom this nexus of ideas is inherited, there are 50 pratyayas; according to Aghoraśiva ad Mṛgendravṛttidīpikā 10:25, interpreting the Mṛgendra and the Mataṅga, there are 300 for the Śaivas. For more on the subject, see Mṛgendravidyāpāda 11.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Purana and Itihasa (epic history)
Pratyaya (प्रत्यय) refers to a “settled fact”, according to the Śivapurāṇa 2.3.36 (“The statements of the seven sages”).—Accordingly, after the Seven Sages spoke to Himavat (Himācala): “After saying thus, the sages of pure mind offered their blessings to the girl—‘Be pleasing to Śiva’. They touched her with their hands and continued—‘Everything will be well with you. As the moon in the bright half of the month, may your qualities increase’. After saying thus and offering fruits and flowers to the lord of mountains, the sages made him believe that the alliance was a settled fact (pratyaya). [...]”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Yoga (school of philosophy)
Pratyaya (प्रत्यय) refers to “proof” (i.e., “evidence”), according to the Amanaska Yoga treatise dealing with meditation, absorption, yogic powers and liberation.—Accordingly, as Īśvara says to Vāmadeva: “[...] [Even] without [other] yoga texts and the various opinions of gurus, Listen: this is self-realization [which] generates instant proof (sadyaḥ-pratyaya) [of its own effectiveness]. Always avoid the [yoga] with form, mind and effort. Always adopt the [yoga] with no form, no mind and no effort. [...]”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Mantrashastra (the science of Mantras)
Pratyaya (प्रत्यय) refers to “cognition”, according to Utpala Vaiṣṇava’s commentary (called Spandapradīpikā) on the Spandakārikā by Vasugupta.—Accordingly, “And moreover, [it is said] in the Saṅkarṣaṇasūtras: ‘The form of consciousness, which is installed in itself alone, and is prepared through presence and absence, is perceivable through self-awareness, and its sphere of knowledge lies beyond nature. This source of the mantras is recollected, o sage, to consist of cognition (pratyaya-ātmikā). These mantras, which appear externally and internally in the form of phonemes rest on the undivided level. Like the [sense] organs of the embodied beings, when they are employed, [the mantras] are successful at all times because of the connection with vigour”.
Mantrashastra (शिल्पशास्त्र, mantraśāstra) refers to the ancient Indian science of mantras—chants, incantations, spells, magical hymns, etc. Mantra Sastra literature includes many ancient books dealing with the methods reciting mantras, identifying and purifying its defects and the science behind uttering or chanting syllables.
In Buddhism
Mahayana (major branch of Buddhism)
Pratyaya (प्रत्यय) refers to the “four conditions”, as defined in the 2nd century Mahāprajñāpāramitāśāstra chapter XLIX.—Accordingly, “the Bodhisattva-Mahāsattva who wishes to understand the causal condition, the immediately preceding condition, the object condition and the dominant condition of all dharmas should practice the perfection of wisdom (prajñāpāramitā)”.
The four conditions (pratyaya):
- Causal condition, hetu-pratyaya,
- Immediately preceding condition, samanantara-pratyaya,
- Object condition, ālambana-pratyaya,
- Dominant condition, adhipati-pratyaya.
Notes: In the early texts the words ‘condition’ (pratyaya) and ‘cause’ (hetu) seem to be equivalent. The Kośavyākhyā makes the following comment: “what is the difference between hetu and pratyaya? There is none. The Blessed One said: ‘there are two causes, two conditions for the arising of right view. What are these two? The speech of another and, inwardly, right reflection’ (cf. Majjima and Anguttara). The words hetu, pratyaya, nidāna, kāraṇa, nimitta, liṅga, upaniṣad are synonymous”.
Pudgala (पुद्गल) refers to “conditions”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Then, in order to clarify this point further, the Lord went on to speak these verses: ‘(55) Enduring the fact that all dharmas are empty since there is no life (jīva), individual self (pudgala), or living being (satva), and not inconsistent with causes (hetu), conditions (pratyaya), and effects (kārya). Such is the most true and highest exposition of patience. [...]’”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
India history and geography
Pratyaya.—probably, a lessee (Ep. Ind., Vol. XXXIV, pp. 143-44). Note: pratyaya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
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Pratyaya.—(EI 11, 15), a holding; sometimes also written as pratyāya (cf. CII, Vol. III, p. 170, note 5). Cf. Prakrit avija-pracaga saṃkara (CII 2-1) = Sanskrit avidyā- pratyayāḥ saṃskārāḥ, ‘in inter-connection with delusion are the saṃkāras’, i. e. the saṃkāras spring from avidyā. Cf. etat-pratyaye, in this matter (Select Inscriptions, p. 237). Note: pratyaya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
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Pratyāya.—(IE 8-5; EI 29; HRS), revenue; income or tax; dues payable to the king including bhāga-bhoga-kara and hiraṇya; cf. bhūla-vāta-pratyāya (EI 10). See pratyaya. Note: pratyāya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
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Pratyaya or Pratyāya.—(CII 3), primarily ‘income’ and secon- darily ‘a holding, the income of which is enjoyed.’ Cf. amuka- pratyaya-amuka. Note: pratyaya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
pratyaya (प्रत्यय).—m (S) See pratīti Sig. I. 2 An affix to roots and words, forming derivatives and inflections. 3S Trust, faith, belief, confidence.
pratyaya (प्रत्यय).—m Experience. An affix to roots and words. Trust, confidence.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Pratyaya (प्रत्यय).—1 Conviction, settled belief; मूढः परप्रत्ययनेयबुद्धिः (mūḍhaḥ parapratyayaneyabuddhiḥ); M.1.2; संजातप्रत्ययः (saṃjātapratyayaḥ) Pañcatantra (Bombay) 4.
2) Trust, reliance, faith, confidence; रक्षन् प्रत्ययमात्मनः (rakṣan pratyayamātmanaḥ) Rām.3.9.19; बलवदपि शिक्षितानामात्मन्यप्रत्ययं चेतः (balavadapi śikṣitānāmātmanyapratyayaṃ cetaḥ) Ś.1.2; Kumārasambhava 6.2; Śiśupālavadha 18.63; Bhartṛhari 3.6; प्रत्ययार्थं हि लोकानामेवमेव मया कृतम् (pratyayārthaṃ hi lokānāmevameva mayā kṛtam) Abhiṣeka. 6.29.
3) Conception, idea, notion, opinion.
4) Surety, certainty; प्रत्ययार्थं ततः सीता विवेश ज्वलनं तदा (pratyayārthaṃ tataḥ sītā viveśa jvalanaṃ tadā) Rām.7.45. 7.
5) Knowledge, experience, cognition; स्थानप्रत्ययात् (sthānapratyayāt) Ś.7 'judging by the place'; so आकृतिप्रत्ययात् (ākṛtipratyayāt) M.1; Meghadūta 8.
6) A cause, ground, means of action; स्वकर्म- प्रत्ययाँल्लोकान् मत्वाऽर्जुनमब्रवीत् (svakarma- pratyayāṃllokān matvā'rjunamabravīt) Mahābhārata (Bombay) 13.1.77; अपेक्षते प्रत्ययमुत्तमं त्वाम् (apekṣate pratyayamuttamaṃ tvām) Kumārasambhava 3.18.
7) Celebrity, fame, renown.
8) A termination, an affix or suffix; केवलं दधति कर्तृवाचिनः प्रत्ययानिह न जातु कर्मणि (kevalaṃ dadhati kartṛvācinaḥ pratyayāniha na jātu karmaṇi) Śiśupālavadha 14.66.
9) An oath.
1) A dependant.
11) A usage, practice.
12) A hole.
13) Intellect, understanding (buddhi).
14) An assistant or associate.
15) An epithet of Viṣṇu; नामरूपे भगवती प्रत्यय- स्त्वमपाश्रयः (nāmarūpe bhagavatī pratyaya- stvamapāśrayaḥ) Bhāgavata 6.19.14.
16) (With Buddhists) A co-operating cause.
17) An instrument, a means of agency.
18) Religious contemplation.
19) A householder who keeps a sacred fire.
2) Function of the organs (indriyavṛtti); सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे (sarvendriyaguṇadraṣṭre sarvapratyayahetave) Bhāgavata 8.3. 14.
Derivable forms: pratyayaḥ (प्रत्ययः).
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Pratyāya (प्रत्याय).—
1) A toll, tax.
2) Revenue, income.
Derivable forms: pratyāyaḥ (प्रत्यायः).
Pratyaya (प्रत्यय).—m. (once praccaya, q.v.; in meaning 1 Sanskrit; in all mgs. = Pali paccaya), (1) cause; often clearly a synonym of hetu, tho metaphysical writers try to distin- guish the two in various ways; see e.g. Abhidharmakośa LaV-P. ix.241, note 3, vyākhyā: hetur āsannaḥ pratyayaḥ, viprakṛṣṭas tu pratyaya eva; janako hetuḥ, pratyayas tv ālambanamātram ity apare; paryāyāv etāv ity apare, hetu is the proximate cause (pratyaya), the remote one is pratyaya rather; others say hetu is what generates (produces), pratyaya only the underlying condition; others say the two are synonyms; where hetu and pratyaya occur together in parallel phrases older interpreters (Burnouf, Kern on Saddharmapuṇḍarīka, Foucaux on Lalitavistara) often mistakenly render pratyaya by effect: ko…hetuḥ kaḥ pratyayaḥ Saddharmapuṇḍarīka 8.5; ayaṃ… hetur ayaṃ pratyayo Lalitavistara 120.19; so, the two being clearly synonyms, Lalitavistara 128.11; Mahāvastu i.66.7; 153.7; ii.283.19 (taddhe- tos tatpratyayāt); Divyāvadāna 204.7 etc. (ko…hetuḥ kaḥ pratyayo, common here); Divyāvadāna 199.12 (ahetu-pratyayaṃ, mss. °yāṃ, adv.); Mahāvastu iii.57.15 (hetu-pratyaya-cārikā, [bahuvrīhi]); Avadāna-śataka i.82.4 (taddhetu tatpratyayaṃ ca, adverbs); with the further synonym nidāna, sahetu sapratyayaṃ ca sanidānaṃ Lalitavistara 376.21 (verse), with (good) ground, cause, and reason; with kāraṇa (Sanskrit), dvau kāraṇau tasya… dvau ca pratyayau Suvarṇabhāsottamasūtra 11.9 (verse), two causes and reasons; technically there are four pratyaya listed, viz. hetu-pr°, samanantara-pr°, ālambana-pr°, adhipati-pr° (equiv- alents among 24 paccaya in Pali, Vism. 532.11), elaborately discussed Abhidharmakośa LaV-P. ii.299 ff.; listed Mahāvyutpatti 2266— 2270; Bodhisattvabhūmi 98.26 ff. (brief definitions); seemingly in cor- rupt form Śatasāhasrikā-prajñāpāramitā 80.4 ālambanāmateya-samanantara-hetu- pratyayatā (see s.v. adhipati); in Bodhisattvabhūmi 13.21 ff. a (totally unrelated) list of 4 pratyaya and 4 (different) hetu of cittotpāda in a Bodhisattva are listed, the pratyaya being occasions, conjunctions of events which stimulate cittot- pāda; they are external to the Bodhisattva, while the 4 hetu seem more personal and mostly internal (the 4 hetu are gotrasaṃpad, buddha-bodhisattva-kalyāṇamitra-pari- grahaḥ, sattveṣu kāruṇyam, and saṃsāraduḥkhād… abhīrutā, 15.11 ff.); kadācit pratyayaṃ nārāgayiṣyāmi Mūla-Sarvāstivāda-Vinaya ii.14.11, perhaps I shall not get an occasion (oppor- tunity, = avakāśa); in Mahāvastu iii.338.2, 8 are listed three pratyaya, viz. āśravā(ḥ), vighātā(ḥ), and paridāghā(ḥ), for each of the five skandha, q.v.; -pratyayā (ifc.), for °yāt (= Pali paccayā), abl. as adv., because of… (what precedes in composition), kiṃpratyayā, because of what? Mahāvastu iii.65.13, 15; avidyāpratyayā, etc., various cpds., id. 15 ff.; idaṃpratyayā 66.1; especially in the pratītya-samutpāda, q.v. for lists, the regular formula begins avidyāpratyayāḥ ([bahuvrīhi]) saṃskārāḥ yāvaj jātipratyayaṃ jarāmaraṇam iti Śālistambasūtra 76.14, and similarly as a rule when the formula is cited in full in prose, as Mahāvastu ii.285.8 ff., iii.448.12 ff. (but even in prose it may be modulated with avoidance of this stock terminology, as Daśabhūmikasūtra 48.25 ff.); with rather clear reference to this but not in the standard formula, pratyaya- saṃbhava ([bahuvrīhi] adj., dependent in origin) Suvarṇabhāsottamasūtra 57.14; 60.6; 61.2; otherwise used quite as in Sanskrit, cause, e.g. dveṣa-pratyayopasaṃhāraḥ Avadāna-śataka ii.129.14, see upasaṃ- hāra (1); svapratyayān (based on themselves) dharmān prakāśayati Saddharmapuṇḍarīka 29.8, and similarly 131.9 (verse); (2) in glāna-pratyaya-bhaiṣajya, medicine to cure the sick, the fourth of a monk's 4 pariṣkāra, q.v. for lists (in Kāraṇḍavvūha 19.9; 20.20; 40.17 yāna is misprinted for glāna); here the word pratyaya (Tibetan on Mahāvyutpatti 5893 misprinted gos, read gso with Tibetan Index and 6139) means substantially cure, orig. however clearly (required) means (of treatment); note that pratyaya in [Buddhist Hybrid Sanskrit] is not used as equivalent of pariṣkāra in this sense, as Pali paccaya is alleged to be used by both Childers and [Pali Text Society’s Pali-English Dictionary]; bhojana-gilānaprac- cayaṃ (semi-MIndic) Mahāvastu i.117.7 (verse); (3) pratyaya- buddha, one who becomes a Buddha by (understanding of) causes, = a pratyeka-buddha, q.v.: Śikṣāsamuccaya 344.7 (verse), [Page376-a+ 71] where a marginal gloss has pratyekabuddha (which would be unmetrical(ly)); so also pratyaya-jina Daśabhūmikasūtra.g. 51(77.)2; and pratyaya-yāna = pratyeka-(buddha-) yāna Śikṣāsamuccaya 328.8 (verse; follows śrāvakayāna, and followed by uttama-yāna = mahāyāna; misunderstood by Bendall and Rouse); the same meaning is expressed by pratyayair jinā(ḥ) Lalitavistara 443.17 (verse; refers to pratyekabuddhas, mentioned two lines be- fore); the application of the term is made clear by a passage in Saddharmapuṇḍarīka chapter 3, p. 80, where first, line 5 f., we read: tatra kecit sattvāḥ paraghoṣaśravānugamanam ākāṅk- ṣamāṇā ātmaparinirvāṇahetoś caturāryasatyānubodhāya tathāgataśāsane 'bhiyujyante, ta ucyante śrāvakayānam ākāṅkṣamāṇās…(the hīnayāna followers); then, 8 f., anye sattvā anācāryakaṃ jñānaṃ damaśamatham ākāṅk- ṣamāṇā ātmaparinirvāṇahetor hetu-pratyayānubodhāya tathāgataśāsane 'bhiyujyante, ta ucyante pratyeka- buddhayānam ākāṅkṣamāṇās…; and finally, 11 ff., apare punaḥ sattvāḥ sarvajñajñānaṃ…ākāṅkṣamāṇā… sarvasattvaparinirvāṇahetos tathāgatajñānabalavaiśārad- yānubodhāya tathāgataśāsane 'bhiyujyante, ta ucyante mahāyānam ākāṅkṣamāṇās…; here it is very clearly characteristic of pratyekabuddhas that they seek to understand (anubodhāya) grounds and reasons, whereas śrāvakas seek to understand only the four noble truths, and mahāyānists seek to understand the whole knowledge, etc., of Tathāgatas. The śrāvakas are also said to be con- tent with following what they hear said by others (i.e. of the gospel); pratyekabuddhas go deeper, but not so deep as mahāyānists. In [Prātimokṣasūtra des Sarvāstivādins] 520.9 pratyaya-pravāraṇāyā (see pravāraṇā) is, in a v.l., read pratyeka-prav°, which seems to have been the reading used by Chin. (secrète); the Pali parallel, however, Vin. iv.102.38, has cātumāsa- paccaya-pavāraṇā, and the old commentary, Vin. iv.103.4 ff., understands paccaya = gilāna-paccaya, i.e. our 2 above; it may be that some confusion has occurred in the tradition; did the [Prātimokṣasūtra des Sarvāstivādins] redactor, reading pratyaya-, have in mind both the above-mentioned use of pratyaya-buddha for pratyeka-b°, and at the same time the curious use of pratyeka described under that word (and did he even substitute pratyaya for it)?
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Pratyāya (प्रत्याय).—m. (Sanskrit Lex.), tax, tribute: °yaḥ Mahāvyutpatti 7302; kara-pra°, pl., Divyāvadāna 22.12 ff.; 59.24; 510.22 ff. (not in Index or Notes); Mūla-Sarvāstivāda-Vinaya ii.32.5; (printed prāt°) ii.72.4.
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Prātyāya (प्रात्याय).—[, error for pratyāya, q.v.]
Pratyaya (प्रत्यय).—m.
(-yaḥ) 1. Trust, faith, belief, confidence. 2. Oath, ordeal. 3. Cause, motive. 4. Usage, custom, practice. 5. Fame, celebrity. 6. Certainty, ascertainment. 7. Knewledge, apprehension. 8. A termination or an affix to roots and words forming derivatives and inflections, (in Gram.) 9. A dependent, a subject, 10. Instrument, means of agency, a helpmate or associate, applicable either to persons or things. 11. A householder who keeps a sacred fire. 12. Religious contemplation. 13. A hole. E. prati again, against, to or towards, iṇ to go, aff. ac .
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Pratyāya (प्रत्याय).—m.
(-yaḥ) A toll, a tax.
Pratyaya (प्रत्यय).—i. e. prati-i + a, m. 1. Knowledge, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 162, 6. 2. Ascertainment, certainty, proof, [Pañcatantra] iii. [distich] 91; 64, 12. 3. Decisive sentence, [Pañcatantra] 165, 4. 4. Usage, practice. 5. Truth, belief, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 116, 1; confidence, [Kathāsaritsāgara, (ed. Brockhaus.)] 49, 122; dependence on (loc.), [Pañcatantra] i. [distich] 373. 6. Oath, ordeal, [Mānavadharmaśāstra] 8, 178. 7. Instrument, means of agency. 8. A helpmate.
Pratyaya (प्रत्यय).—[masculine] belief, conviction, confidence, trust in ([locative], [genetive], or —°), evidence, certainty, knowledge, notion, idea; suffix ([grammar]).
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Pratyāyā (प्रत्याया).—return, come back to ([accusative]), go to meet or against ([accusative]).
Pratyāyā is a Sanskrit compound consisting of the terms pratyā and yā (या).
1) Pratyaya (प्रत्यय):—[from pratī] a m. belief, firm conviction, trust, faith, assurance or certainty of ([genitive case] [locative case] or [compound])
2) [v.s. ...] proof, ascertainment, [Manu-smṛti; Mahābhārata] etc. (pratyayaṃ-√gam, to acquire confidence, repose c° in [Mahābhārata]; asty atra pratyayo mama, that is my conviction, [Kathāsaritsāgara]; kaḥ pratyayo tra, what assurance is there of that? [ib.])
3) [v.s. ...] conception, assumption, notion, idea, [Kātyāyana-śrauta-sūtra; Nirukta, by Yāska; Śaṃkarācārya] etc.
4) [v.s. ...] (with Buddhists and Jainas) fundamental notion or idea (-tva n.), [Sarvadarśana-saṃgraha]
5) [v.s. ...] consciousness, understanding, intelligence, intellect (in Sāṃkhya = buddhi)
6) [v.s. ...] analysis, solution, explanation, definition, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] ground, basis, motive or cause of anything, [Mahābhārata; Kāvya literature] etc. (in med.) = nimitta, hetu etc., [Catalogue(s)]
8) [v.s. ...] (with Buddhists) a co-operating cause
9) [v.s. ...] the concurrent occasion of an event as distinguished from its approximate cause
10) [v.s. ...] an ordeal, [Kātyāyana]
11) [v.s. ...] want, need, [Kāraṇḍa-vyūha]
12) [v.s. ...] fame, notoriety, [Pāṇini 8-2, 58]
13) [v.s. ...] a subsequent sound or letter, [Prātiśākhya]
14) [v.s. ...] an affix or suffix to roots (forming verbs, substantives, adjectives and all derivatives), [Prātiśākhya; Pāṇini]
15) [v.s. ...] an oath, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) [v.s. ...] usage, custom, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
17) [v.s. ...] religious meditation, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
18) [v.s. ...] a dependant or subject, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
19) [v.s. ...] a householder who keeps a sacred fire, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
20) Pratyāya (प्रत्याय):—[=praty-āya] [from pratī] a m. toll, tribute, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
21) Pratyaya (प्रत्यय):—b etc. See p. 673, col. 3.
22) Pratyāya (प्रत्याय):—[=praty-āya] b etc. See p. 673, col. 3.
23) Pratyāyā (प्रत्याया):—[=praty-ā-√yā] [Parasmaipada] -yāti, to come back, return to ([accusative]), [Mahābhārata; Kāvya literature etc.]
Pratyaya (प्रत्यय):—[pratya+ya] (yaḥ) 1. m. Faith; oath; cause; custom; knowledge; certainty; an affix; a dependent; means; a householder; a hole.
Pratyaya (प्रत्यय):—(von 3. i mit prati) m.
1) Glaube an, feste Ueberzeugung von, Zuversicht, Vertrauen zu, Gewissheit; = viśvāsa [Amarakoṣa 3, 4, 24, 149.] [Hemacandra’s Anekārthasaṃgraha 3, 492.] [Medinīkoṣa y. 89. fg.] [Halāyudha 5, 62.] = niścaya [Medinīkoṣa] [Halāyudha -] [Māṇḍūkyopaniṣad 7.] pratyayo mokṣalakṣaṇam [Mahābhārata 3, 13461. fg.] sākṣipratyayasiddhāni kāryāṇi durch das den Zeugen geschenkte Vertrauen so v. a. auf das Wort der Zeugen [Manu’s Gesetzbuch 8, 178. 253. 262.] [Spr. 877. 2778.] [Yājñavalkya’s Gesetzbuch 2, 53.] agamatpratyayaṃ bhūyo dṛṣṭā sīteti [Mahābhārata 3, 16228. 13, 4589.] [Rāmāyaṇa 1, 1, 62. 64. 3, 23. 35. 2, 52, 56.] yadi na pratyayo smāsu vidyate tava [4, 11, 2.] pratyayaṃ gaccha me fasse Vertrauen zu mir [6, 101, 7. 103, 17.] [KAṆ. 3, 2, 11. 12.] [Kumārasaṃbhava 4, 45.] prāyaḥ pratyayamādhatte svaguṇeṣūttamādaraḥ [6, 20.] mūḍhaḥ parapratyayaneyabuddhiḥ [Mālavikāgnimitra 2.] [Spr. 1991. 2256.] [Śākuntala 11, 16. 67, 6. 69, 15. 103, 18.] [Meghadūta 8.] [Kathāsaritsāgara 15, 106. 28, 149. 42, 103. 43, 206.] strīvacaḥpratyayo hanti vicāraṃ mahatāmapi [49, 122.] na me sti tvadīyaśapathaiḥ pratyayaḥ [Pañcatantra 112, 1. 146, 14. 165, 4. 171, 11.] sāṃ prataṃ ca pratyayaḥ saṃjātaḥ [224, 22.] [Kathāsaritsāgara 32, 189.] [Rājataraṅgiṇī 2, 91. 3, 441. 485. 6, 309.] kāraka [Spr. 1746.] [Weber’s Verzeichniss 287, 1. 2 v. u.] pratyakṣapratyayāvaha ebend. [6 v. u.] [Bhāgavatapurāṇa 5, 3, 13.] utpanna adj. [Geschichte des Vidūṣaka 134.] jāta adj. [Hitopadeśa 122, 21.] astyatra pratyayo mama ich bin davon überzeugt [Kathāsaritsāgara 2, 67.] kaḥ pratyayo tra wie kann man sich davon überzeugen? [6, 15.] [Pañcatantra 64, 12. 85, 3. 256, 11.] aho pūrvādhītavidyāyāḥ pratyayaḥ kriyate (lies kriyatām) wir wollen uns von der Wahrheit der früher erlernten Wissenschaft überzeugen [244, 1.] vadāmi pratyayaṃ tava ich werde dir Etwas sagen, was dich von der Wahrheit überzeugen wird, [SOM. NALA 142.] (strī) kṣetramapratyayānām [Spr. 392.] ātmanyapratyayaṃ cetaḥ [Śākuntala 2.] sa adj. Vertrauen habend [Kathāsaritsāgara 28, 141.] [Daśakumāracarita] in [Benfey’ Chrestomathie aus Sanskritwerken 192, 17.] vāci [Rājataraṅgiṇī 4, 464.] sapratyayā vṛttiḥ ein zuverlässiger, sicherer Lebensunterhalt [Spr. 385.] —
2) Verständniss, Annahme; Vorstellung, Begriff, Idee; = jñāna [Amarakoṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha] [Kātyāyana’s Śrautasūtrāṇi 13, 1, 9. 22, 3, 44. 46. 25, 1, 3.] a rtha [Yāska’s Nirukta 1, 15.] [KAṆ. 7, 2, 20.] [Ind. 8, 216.] vaināśikāstvahamiti pratyaye [] zu [Bṛhadāranyakopaniṣad] [S. 8.] ghaṭarūpamitipratyayavat strīsukhaṃ candanasukhamityādipratyayādapi viṣaye sukhādyucitam [SĀṂKHYASĀRA] bei [Nīlakaṇṭha 80. 89.] [Sânkhya Philosophy 9.] abhāvapratyayālambanā vṛttirnidrā [Yogasūtra 1, 10. 18. 2, 20.] [] zu [Bṛhadāranyakopaniṣad] [?S. 37. Vedānta lecture No. 123. Scholiast zu Kapila 1, 45. Madhusūdanasarasvatī’s Prasthānabheda in Weber’s Indische Studien 1, 22, 5 v. u. Kullūka zu Manu’s Gesetzbuch 6, 72. Sânkhya Philosophy 44.] sarga [SĀṂKHYAK. 46.] —
3) Grund, Ursache [Amarakoṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha] bhavapratyayo videhaprakṛtilayānām [Yogasūtra 1, 19.] āmnāyapratyayo vidhiḥ auf dem Texte beruhend [Kauśika’s Sūtra zum Atuarvaveda 1,] [Raghuvaṃśa 10, 3.] [Kumārasaṃbhava 3, 18.] yeṣāṃ svapratyayaḥ svargaḥ [Mahābhārata 13, 376.] svakarmapratyayāt [77. 81. 12, 7864.] bei den Buddhisten mitwirkende Ursache [Colebrooke I, 395.] [Rgva tch’er rol pa ed. Calc. 212, 6.] Ursache [WASSILJEW 226. fg.] —
4) Berühmtheit (prathitatva) [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Pāṇini’s acht Bücher 8, 2, 58.] —
5) Mittel (sahakārin) [Trikāṇḍaśeṣa 3, 2, 10.] —
6) Auflösung (?) [Oxforder Handschriften] [?198,a,4; vgl. Weber’s Indische Studien.8,425. fg.] definitio [AUFRECHT.] —
7) ein nachfolgender Laut [Prātiśākhya zum Ṛgveda 1, 20. 2, 28. 4, 16.] [Prātiśākhya zur Vājasaneyisaṃhitā 3, 8.] —
8) Suffix [Amarakoṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa][Prātiśākhya zur Vājasaneyisaṃhitā 5, 13.] [Prātiśākha zum Atharvaveda 2, 87. 3, 3.] [Pāṇini’s acht Bücher 1, 1, 61. 2, 41. 3, 1, 1. 4, 1.] [Raghuvaṃśa 11, 56.] [Amarakoṣa 3, 6, 3, 29.] — Die Lexicographen kennen noch folgende Bedd.: Versicherung, Schwur (śapatha) [Amarakoṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha] Höhle (randhra); Untergebener (adhīna) [Amarakoṣa] Brauch, Sitte (ācāra) [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] religiöse Betrachtung; ein Haushälter, der sein eigenes Feuer hat, [NĀN. Ratnamālā] bei [Wilson’s Wörterbuch]
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Pratyāya (प्रत्याय):—(von 3. i mit prati) m. zur Erkl. von kara Abgabe, Tribut [Hemacandra’s Anekārthasaṃgraha 2, 398.] [Medinīkoṣa r. 12.] [Vyutpatti oder Mahāvyutpatti 169.]
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Pratyaya (प्रत्यय):—
1) [?Z. 7 Mahābhārata 13, 4589] erklärt [Nīlakaṇṭha] das Wort durch abhiprāya; [?Z. 11 nicht Śākuntala 11, 16, sondern Scholiast zu Śākuntala 11, 16.] —
2) bei den Buddhisten und Jaina Grundbegriff [SARVADARŚANAS. 20, 1. fgg. 25, 7. 26, 18.] —
3) in der Medicin = nimitta, hetu u.s.w. [Oxforder Handschriften 305,b,18. 312,a,18. Z. 4. fg.] [SARVADARŚANAS. 20,21. fg.] —
5) sahakārin ist wohl mitwirkende Ursache; vgl. u. 4).
Pratyaya (प्रत्यय):—m. (adj. Comp. F. ā) —
1) Glaube an , feste Ueberzeugung von , Zuversicht , Vertrauen zu , Vergewisserung. Die Ergänzung im Loc. ([128,27]), Gen. oder im Comp. vorangehend). tatpratyayam Adv. so dass sie dessen gewiss sind [Āpastamba’s Dharmasūtra 2,15,10.] —
2) Verständniss , Annahme. —
3) Auflösung , Erklärung. —
4) Vorstellung , Begriff , Idee ; bei den Buddhisten und Jaina Grundbegriff. —
5) Grund , Ursache ; bei den Buddhisten eine eintretende Ursache. Nom.abstr. tva n. —
6) Gottesurtheil [Kātyāyana’s Paribh] —
7) Bedürfniss (buddh.) [Kāraṇḍavyūha 19,9.20,20.40,17.82,13.] —
8) ein nachfolgender Laut. —
9) Suffix. — Nach den Lexicographen auch Versicherung , Schwur ; Brauch , Sitte ; Berühmtheit ; religiöse Betrachtung ; ein Untergebener ; ein Haushälter , der sein eigenes Feuer hat.
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Pratyāya (प्रत्याय):—m. Abgabe , Tribut.
Pratyaya (प्रत्यय) in the Sanskrit language is related to the Prakrit words: Paccaya, Paccāyā, Pattiāva.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Pratyaya (प्रत्यय) [Also spelled pratyay]:—(nm) an idea, concept; credit; assurance, conviction; suffix; ~[kārī] convincing, reassuring; -[patra] credentials, letter of credence; ~[vāda/~vāditā] idealism; conceptualism; hence ~[vādī] (nm).
...
Kannada-English dictionary
Pratyaya (ಪ್ರತ್ಯಯ):—
1) [noun] a going or coming toward; an approaching.
2) [noun] conviction or acceptance that certain things are genuine, true or real; belief.
3) [noun] a making (something) clear or demonstrating (something) to be genuine, true or real; elucidation; demonstration.
4) [noun] the act, fact or state of knowing; acquaintance with facts; knowledge.
5) [noun] a solemn affirmation, assertion or a solemn promise or pledge dedicating oneself to a service, act or way of life; a vow.
6) [noun] a reason, motive or ground for some action, feeling, etc.; a cause.
7) [noun] the act of making up one’s mind; a deciding.
8) [noun] that which is decided; a judgement or conclusion reached or given; a decision.
9) [noun] wide recognition; fame; renown; celebrity.
10) [noun] a feeling, sentiment, thought or opinion.
11) [noun] an opening; a hole or gap; an apperture.
12) [noun] (gram.) any of several terminations, recognised as morphemes in a language, that change the form of a word indicating certain grammatical relationships as number, case, gender, tense, etc.; an inflection.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Pratyaya (प्रत्यय):—n. 1. conviction; settled belief; 2. trust; confidence; reliance; 3. conception; notion; opinion; 4. suffix;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches: Praty, Ya, Aya.
Starts with (+8): Pratyaya-guccha, Pratyayabhikhyamashtamalakshanam, Pratyayadhatu, Pratyayadhi, Pratyayadi, Pratyayadipatala, Pratyayagrahanaparibhasha, Pratyayajna, Pratyayaka, Pratyayakara, Pratyayakaraka, Pratyayakarakarin, Pratyayakarana, Pratyayakarin, Pratyayakarini, Pratyayakatva, Pratyayalakshana, Pratyayalopa, Pratyayamalanighantu, Pratyayamauktikamala.
Full-text (+316): Apratyaya, Stripratyaya, Sampratyaya, Puranapratyaya, Pratyayakaraka, Apatyapratyaya, Bhedapratyaya, Vipratyaya, Jatapratyaya, Pravrittipratyaya, Pratyayakarin, Pratyayadhatu, Lokapratyaya, Sapratyaya, Labdhapratyaya, Bhavapratyaya, Dridhapratyaya, Pratyayakarini, Pratyayita, Pratyayatma.
Relevant text
Search found 144 books and stories containing Pratyaya, Pratyāya, Prātyāya, Pratyāyā, Pratya-ya, Pratyā-yā, Praty-aya, Praty-āya; (plurals include: Pratyayas, Pratyāyas, Prātyāyas, Pratyāyās, yas, yās, ayas, āyas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Conditions note (1): The system in the canonical sūtras < [Part 1 - Understanding the Conditions (pratyaya)]
Conditions note (2): The system in the Abhidharma of the Sarvāstivādins < [Part 1 - Understanding the Conditions (pratyaya)]
III.b Causality according to the Perfection of Wisdom < [Part 1 - Understanding the Conditions (pratyaya)]
Rig Veda (translation and commentary) (by H. H. Wilson)
Rig Veda 1.11.6 < [Sukta 11]
Impact of Vedic Culture on Society (by Kaushik Acharya)
Sanskrit Inscriptions (B): The Maitrakas < [Chapter 3]
System of Taxation < [Chapter 5]
5. Religious Sacrifices < [Chapter 2]
Dictionaries of Indian languages (Kosha)
Page 671 < [Hindi-Malayalam-English Volume 2]
Page 323 < [Hindi-Malayalam-English Volume 2]
Page 423 < [Hindi-Malayalam-English Volume 2]
A Descriptive Catalogue of the Sanskrit Manuscripts, Madras (by M. Seshagiri Sastri)
The Buddhist Philosophy of Universal Flux (by Satkari Mookerjee)
Chapter XIX - Mano-vijñāna or Mental Perception < [Part II - Logic and Epistemology]
Chapter XVIII - Prāpyakāritvavāda or Relation of the Sense-organ with the Object < [Part II - Logic and Epistemology]
Chapter IX - The Mīmāṃsā Theory of Soul < [Part I - Metaphysics]