Summing-up

C PART III SUMMING-UP--A CRITICAL APPRAISAL

452 CHAPTER IX SUMMING-UP In the preceding chapters, we have studied the diverse aspects of Nyaya-Vaise sika system of Indian philosophy-historical, synthetic and analytical. Here we present a brief summing-up and a critical appraisal of this joint system to build a conceptual framework in perspective. Like all other schools of Indian philosophy, these two systems aim at realizing the highest good. In order to achieve this end, these systems have presented an analytical demonstration of the universe, and also the means to comprehend the phenomenal world. As such, Nyaya has classified the positive objects of the universe into sixteen categories, and is pre-eminently concerned with epistemology and logic. Vaisesika, on the contrary, is mainly a system of physics and metaphysics. doctrine has seven categories and embraces all Reality. These two systems were separate in their origin and early develoment, but were, later on, because of logical and intellectual necessity, blended into a single syncretic system. Its Nyaya, the science of reasoning, demonstration, debate

453. and critical study, stresses predominantly intellectual and analytical methods. Gautama, though not the founder of Nyaya, is its chief exponent. He is the first who presented an elaborate and systematic account of the already existing branch of knowledge, called 'Nyaya' and codified it in the form of Sutras called 'Nyaya Sutra'. Besides him, Vatayayana, Uddyotakara, Vacaspati Miara, Udayanacarya and Jyanta Bhatta are the other important commentators of this sy stem. In the beginning Nyaya (generally known as Old Nyaya) was studied from all angles as Vat syayana and his successors discussed both the logical and metaphysical problems as well as many other general questions of philosophical inte mst. But, in the later stage of Nyaya, Gangesa laid the foundation of Navya Nyaya in his book 'Tatt vacintimani'. He treated Nyaya as pure epistemology and logic, divesting it of all its metaphysical appendages. Among the successors of Gangesa, Vardhamana, Jaideva, Vasudeva, Raghunatha, Mathuranath, Jagadies and Gadadhara are of great importance. These Navya-Nyaya-writers made no particular reference to the metaphysical problems in their works and thus reduced the system only to the Promanassstra. Vaidesika on the other hand, is poorer in its epistemological interest as it is pre-eminently a

454 metaphysical system. The system is so designated because, according to it, diversity and not unity is at the root of the universe. This system was founded by Kanada in writing his 'Vaigesika Sutra'. Prasastapada, Udayana, sridhara, Vyomaniva and Sankar Miara are the important commentators of the Vaisesika philisophy. Both the Nyaya and the Vaisesika systems recognize the reality of God; individual souls and minds; physical things; atoms of earth, water, light and air; space; time and other. They hold the same view of the nature of the individual soul and its liberation. They both propound realism and pluralism. They advocate the similar deistic view of God. But these systems differ from each other in certain respects. First, Nyaya recognizes four means of valid knowledge (promana), viz., perception, inference, comparison and testimony. Nyaya gives a vivid description of the criteria of truth, validity of knowledge and different kinds of inference and fallacies. It treats the problems of logic and epistemology in the most comprehensive manner. Vaisesika, Vaisesika, on the other hand, admits perception and inference only as promanas and deals with these pramanas in a peripheral way. Secondly, these systems differ in their treatment of

1 455 categories. Nyaya recognizes sixteen categories which mostly refer to the basic points of a theory of knowledge. Except premana and prameya, all the remaining fourteen categories appear merely various headings of chapters in a treatise of logic. These are the sixteen topics which one may study in order to master the details of Nyaya dialectics. As such these topics or categories are not the ultimate ontological categories. The Vaise sika on the other hand, divides the whole reality into seven padarthas which present an analytical demonstration of this phenomenal world. From the aforesaid differences, it is obvious that neither system was self-contained. Thus, the combination of the two was a logical and intellectual necessity. We know that in order to understand the theory of Reality or Metaphysics, it is necessary to have a theory of knowledge. The knowledge of Reality is possible only through right knowledge. Ignorance is the source of all evils that plague man individually and collectively. Even Socrates and Plato also advocated that virtue is knowledge and the 1 knowledge is the foundation of a philosophic statecraft. 1. George H. Sabine: A History of Political Theory Oxford & I.B. H. Publishing Co., Delhi,1968, Page

456 Right knowledge is augmented with the help of the knowledge of Reality. Thus, Reality and knowledge are intertwined and indispensable in attaining the higher values of life. The combination of these two branches--epistemology and metaphysics--helps us attain the highest values. That is why, the two systems culminated into one syncretic school-Nyaya-Vaisesika. The syncretic writers like Annam Bhatta, Visvanatha and Kegava Misra adopted the epistemology of Nyaya-system and accepted the ontological structure of the Vaisesika system. While the Vaisesika represents the positive, constructive or creative side of the combined school, the Nyaya represents its defensive side. In the manuals of the syncretic school, whether primarily belonging to the Nyaya or to the Vaisesika school, all the topics of Nyaya-Vaise sike philosophy have been explicated. Thus, jointly Nyaya-Vaise sika becomes a complete system--the deficiencies of each are made good by the other in a well-rounded synthesis. Before taking up a critical analysis, it would be useful to summarize the main components of this joint system. Epistemology Promanas, being essential for checking and evaluating the existing knowledge, are the very pivot of the

457 metaphysical quest. In order to comprehend the ultimate reality, Nyaya-Valsesika system has expounded four means of valid knowledge. mong these four means, 'Perception' is the most primary and fundamental source of knowledge. It is an unerring cognition produced by sense-objectcontact. 'Inference' is the process of ascertaining, not by perception or direct observation, but through the instrumentality or medium of a mark possessed by a thing. 'Comparison' is the source of our knowledge about the relation between a word and its denotation. 'Testimony' is the statement of an authoritative person, which serves to give us true knowledge about certain objects. Without testimony, we would be deprived of the valuable knowledge that emanates from the scholarly works of specialists and experts. These four premanas are quite exhaustive in comprehending the knowledge of the ultimate Reality and also embrace all means of valid knowledge propounded by the protagonists of the other Indian philosophical systems. Metaphysics Kanada divides all nameable things primarily into two classes, viz., Existence and Non-Existence. Objects of the first class are next sub-divided as (1) Substan (11) Attribute; (111) Action; (iv) Generality; (v) Particularity and (vi) Inherence. These including

P 458 non-existence, comprise the seven padarthas. Substance, Attribute and Action are further sub-divided under nine, twenty-four and five classes respectively. Generality and particularity together are as many as there are substances, attributes and actions plus the ammum genus and the infinite species. Inherence is only one in number. A substance is neither a bundle of qualities nor mere idea; instead it is independent, real, objective, substrate of qualities and actions, and material cause of a product. It is of nine kinds--earth, water, fire, air ether, time, space, soul and mind; and thus incorporates material as well as spiritual attributes. Out of the nine substances, the first five are called physical elements, since each of them possesses a peculiar quality which is perceptible to the external sense. Earth, water, fire and air are of two kinds: non-eternal as composite products and eternal in the form of parmanu. The composite products are non-existent before their production and also after their destruction. Prior to the production and after destruction, all these four substances have a permanent form. Out of this permanent form, every time fresh product emerges. This is at the root of the theory of Arambhavada expounded by Nyaya-Vaise sika. Earth, water, fire and air are eternal in the form of

459 atoms which are neither created nor destroyed by God. These are co-eternal with God. They are the material cause and God is the efficient, cause of the world. During the dissolution of the world, the atoms remain motionless. Motion is produced in them according to earlier Vaigesikas, by adrsta residing in the individual souls; and by God according to later Vaisesikas. These atoms combine in geometrical progression and not in arithmetical one and thus we have this phenomenal world. The atoms of water, fire and air do not change throughout this process. The changes occur only in arth and atoms of earth when objects come in contact with heat. Ether is the substratum of the quality of sound. It is eternal, ubiquitous and devoid of a genus. Time and space are conceived as objective realities, and they are infinite and one like akasa. Manas is atomic and eternal. Each soul has its own manas and the co-operation of the manas is a necessary condition of all knowledge, whether it refers to external objects or internal feelings. Being eternal, it remains attached to every jIva even during the state of cosmic rest. But it does not produce any cognition during that period for want of an organism.

460 For the clear and thorough understanding of the nature of this physical world, this system believes in the existence of a conscious element (soul), without whose help this objective world cannot exist. This conscious element is of two kinds: the individual soul and the Supreme soul (God). The individual soul is neither a by-product of physiological processes nor identical with the stream of conscious states. It is not ultimately resolvable into the Supreme Soul during the circle of secondary creations and dissolutions. Like Ether, Time, Space, Air and Ultimate Atoms, the soul is not an object of external perception. Nor is it an object of internal perception by ordinary minds. Only persons who have attained a certain level of spiritual development through a particular conjunction of the soul and the mind can have inmediate consciousness of the existence and attributes of the soul. Otherwise the proof of the existence and attributes of the soul is merely by inference. Supreme Soul, 1.e., God, is the efficient cause of this world. He fashions the world out of the pre-existing atoms in time and space. He produces motion in the atoms and combines them into dyads, dyads into triads and triads into quartrads and quartrads into more complex things.

461 Thus, God produces diverse effects out of the atoms in the presence of diverse merits and demerits. The The second category of the Nyaya-Vaigesika system is Attribute, which means 'quality'. The characteristic of an Attribute is that it naturally inheres in substances, does not contain an attribute in itself and is not an independent cause of conjunction and disjunction. The third category named 'Action' presents physical movement. The characteristic of an Action is that it inheres in one subjstance only, does not possess Attribute, and is an independent cause of conjunctions and disjunctions. fourth category named 'Genus' is the principle of assimilation and the fifth category named 'Species' is the principle of differentiation. For Kanada, Genus and Species are mental concepts because they are dependent upon intellect. The sixth category 'Inherence' is the relation of parts and wholes, of objects and their attributes, of action and that in which it appears, of genus and species and things in which they reside, and of eternal subjstances and their ultimete differences. It is established by inference. The seventh category is non-existence. Nyaya-Vaise sikas, being realists, believe that just as knowledge is different from the object known which exists independently of that knowledge and necessarily points to The

462 some objects, similarly knowledge of the negation is different from the thing negated and necessarily points to some object which is negated. Non-existence is an object of perception. The causal theory of the Nyaya-Vai sika known as asatkaryavada is also based on the reality of abhava. Mokaa This system expounds that after the true knowledge of these categories wrong notions about the soul will disappear and it will bring the 'highest good, 1.e., the moksa. Moksa has been defined in this system negatively as the cessation of pain, and not as the enjoyment of positive pleasure, According to this system, in liberation, the soul simply disjoins all its adventitious qualities and assumes its pure form. Now, let us examine the contribution of the jointsystem to the stream of human knowledge. The most important contribution of this system to the Indian philosophy is its logic and epistemology which have been adopted by other systems also with minor modifications. Even the modern Western logic and epistemology have largely accepted them. The epistemology of this joint school is a standing repudiation of the charge that the theories of Indian

463 philosophy are based on religious authority and not on reasoning; and that's why the Indian philosophical theories are dogmatic rather than critical. The sound logic of Nyaya-Valsesika system therefore tries to ascertain the truth of the objects which ultimately leads us to our highest ideal. Dr. Radha Krishnan is right when says that the epistemology of Nyaya "mapped out the world of knowledge in its essential feature and gave to its main divisions the names which they still retain in Hindu thought, a clear proof of the immense advance, which it won for the human intellect. 1 Another remarkable contribution of the Nyaya-Vaige sika philosophy is its classification of Realities and its atomic cosmology. It recognizes positive as well as negative facts, both of which are said to be equally real and objective. The scheme of categories developed by Dr. Christoph Sigwart in his logic is quite akin to that of Kanada. The emphasis on the principle of negation marks the distinctive pluralistic tendency of the Nyaya-Vaiao sika. The problem of negation is a problem of modern logic. The four kinds of non-existence have metaphysical 1. Dr. Radha Krishnan, Indian Philosophy, Vol. II, Page 173.

464 significance. Without prior and posterior non-existence, things would be eternal. If there were no mutual nonexistence, things would be indistinguishable from one another. If there were no absolute non-existence, things would exist always and everywhere. The Nyaya-Vaisesika's recognition of non-existence is another advance in the field of speculation. The recognition of generality as the basis of assimilation and of particularity as the basis of discrimination, presents a scientific view of the universe. Material things existing in time, space and ether are connected with one another by finding out their particularities and generalities. Ultimate individualism or particularity of eternal substances is of great advance in philosophical thought. This system is the precursor of the modern concept of individualism. It has been advocated in the recent times by writers like Tolstoy, Mahatama Gandhi, J.S. Mill, etc. The science of Biology has also confirmed the same. No two individuals are alike, as the genes, the basis of character of an individual, vary in individuals. 1. Ilyas Ahmads The Machinery of Government, Allahabad Publishing House, 1957, Pages 330-33.

465 The atomic theory of this joint-system is an improvement on the common view of the world as constituted by the physical elements of earth, water, air and fire. It is also an improvement on the materialistic theory that all things including life, mind and consciousness are transformations and mechanical products of material atans. The Valdesikas harmonize the atomic theory with the moral and spiritual aspects of life and theistic faith in God as the creator of the world. The greatest discovery of the human thought is the realization of a link between cause and effect, The evolution of science is based on the implicit faith in the law of causation. The scientific study means the search of a cause or a number of causes leading to a particular phenomenon. In the history of Indian thought, Kanada's is the pioneering attempt to explore a relation between cause and effect. This was later on deweloped in a modified form by the Sakhya School, and more critically examined by the Buddhistic School and the Vedantins. This joint-system is in tune with the modern knowledge of science. We have illustrated at some places in this monograph the facts that the mode rn knowledge of science and technology was already existing in this joint system.

466 The purpose of the comparison of this joint system with that of modern science is not to prove that the propounders of the joint system were the predecessors of the modern knowledge of science. Our purpose is only to under st and the reality of this universe. Anyhow, it may be inferred that the basic assumptions of the joint system present the reality in a more meaningful way than does the modern science, The modern laws of science pertaining to Gravitation, Viscosity, Motion, Conservation of energy, physical change, chemical change, chemical action, etc., had already been explained in the philosophy of this joint system. The soientists have discovered electrons, protons, etc., to give a better explanation of this physical universe. We have already examined in Chapter V that this is in no way an advancement over the tenets of this joint-system. Rather, the joint system points out that there is an unlimited energy hidden in the elements, of which we know only a little. It needs little. It needs a great effort to unearth this knowledge and bring it to the notice of modern scientists and technologists. The Goverment of India must encourage and increase the tempo of research in this direction. India in ancient times was at the height of its glory in all the branches of knowledge. Scholars from all over

467 i the world used to come to get education in India. But today, paradoxically, Indians are building modern India on the ideology of Western knowledge and philosophy. This has created conflicts, tensions and degeneration of life. The Indians, by adopting the materialistic concept of life, are far away from spiritual Reality and consequently this has created a crisis of character. The concept of liberty and freedom popular in foreign centuries satisfies only man's physical wants and aspirations but the concept of moksa, propounded by this system, leads to complete happiness, the summum bonum of life. The noble adventure of planned development on which the country has launched since independence has highlighted the demand for scientific and technological knowledge in the national context. But today, there is a dichotomy between the scientists and Sanskrit scholars. The Government of our country at the Central and State level would have to strive hard to encourage the scientists to study the ancient literature of Sanskrit like the Nyaya-Vaise sika system as we have already examined in Chapter V that this system is the forerunner of the most of the present-day scientific knowledge. For this purpose it would be useful to popularize the learning of Sanskrit. In this way, we would be able to build our modern Bharat true to her ideology.

468 Though the joint system has contributed a lot to the advancement of the knowledge of Reality, yet there are certain contradictions inherent in the system. We would now examine some of the major weak points in this system. An ideal philosophic theory should order and organize the manifold characters into a coherent and intelligible whole. The joint-system attempts to present in one system the features and interrelations of all that is observed. It does not give us a systematic philosophy of the world in its entirety in the light of one universal absolute principle. By advocating for all things a self-identity, the joint system has not been able to live to the conception of a true spiritual whole, where the reciprocal exclusiveness of parts is overcome. This system is not faithful to the conception of knowledge as an organized whole. We can, therefore, say that the philosophical position of the joint school is lowerer than that of the Samkhya or the Vedanta. So As already explained, 'substance' is one of the seven padarthas recognized by this system which has been defined as the substratum of qualities and actions. qualities and actions have no independent existence. If qualities and actions have no independent existence, how

469 can we accept them as independent categories? We find no answer to the question as to why qualities which possess other qualities, like number, etc., should not be included under substances. Sankara also criticizes this view of the relation between substance and quality. He argues that if the two are inseparably related, the inseparability must refer to place, time or nature, The two are not 1 inseparable in place and time. If it is inseparability in nature or character, then it would be impossible to make further distinction between substance and quality, since the two are one. The Samknya also admits substance and quality as possessing the same reality while Advaita Vedanta looks upon the conception of substance as an illogical one representing a mode of thought. The Nyaya-Vaidesika fails to explain the nature of particularity. What, for example, differentiates a particular soul from others, is not explained. Individual souls never lose their identity. They retain their identity and unique individuality even in the state of liberation, But what is unique or distinct about them is not made clear. The theory of smavaya is a weak link in this joint-syst 1. Sankara Bhasya. 2.17.

470 We cannot look upon samavaya as a relation between two different things and yet regard it as of a different kind from samyoga or conjunction. If samavaya is different from samyoga, then the whole is something over and above the parts. The Hyaya-Vaisonika itself admits that a substance is free from qualities at the first moment of its production. Hence it is independent of qualities which depend on it. Here we find an inherent contradiction in the tenets of this philosophy. The Nyaya-Vaigesika system could not build the atomic hypothesis objectively. The 'parmanus'--on which the atomic theory is based, fail to explain the concrete experience built on them. The establishment of the world is expounded by the diversity of atoms. But exclusivly external and accidental relations cannot justify the established character of the world. The joint-system divides things into classes which, it supposes, have been there ever since the world came into existence and will continue till the world comes to an end. This is against the concept of development and social change. We have got evidences to prove the evolution of species from simple to complex. Darwin's theory of evolution shakes our belief in the fixity of species. In

471 order to survive, the species develop individual differences under natural selection. Mendelian heredity may transform the nature and character of a horse beyond identification. Cross-breeding is bringing about great changes in class structure. But, this theory provide s no scope and answer to such changes and developments in the social fibre. The conception of individual soul as essentially unconscious is refuted by the evidence of our direct experience which displays the self as an essentially conscious subject. Even if we admit that the mind or the empirical consciousness is not the real self, still it is not possible to explain the mental phenomena or the empirical consciousness without admitting that the real or the nominal self is an essentially conscious and intelligent reality. The Nyaya-Valge sika idea of God as wholly immanent to and separate from man and the world is not in consonance with a deeply religious view of life and the genuine religious consciousness of communion with God. This system does not consider God as immanent in the individual souls. God is external to them and directs them supervises their merits and demerits, and helps them to produce their consequences in the hope of enjoyments and

472 sufferings. The concept of God as the efficient and not the material cause of the world has a clear reference to human relations and reduces God to the position of a human de vi ser who shapes things out of the given stuff. God relates the world and the individual souls to each other in a mechanical manner. But this is not a logical theism. It does not link the world, soul and God in a coherent order. It does not present a systematic account of the world encompassing one universal absolute principle. It would have been more legitimate to hold that God creates the universe out of His nature, nourishes it by His Will and ultimately re-absorbs it in Himself. would have also been more relevant to hold that God is transcendent in the finite souls as their inner controller; there is no absolute difference in them, but there is identity' in difference between them. It The negative concept of liberation as merely freedom from all kinds of pains and experiences propounded by this joint-system is also open to criticism. Liberation cannot be approached by the analysis of every day experience as is contemplated in the Nyaya-Valsesika system. It is not possible to comprehend liberation by the realistic approach and reasoning alone. If the soul is devoid of all kinds of experiences, including consciousness, what is the difference between a stone and a liberated soul? liberated soul? But if the purpose

473 of philosophy is to seek unity amidst diversity, then Nyaya-Vaidesika represents only the first stage in the development of the orthodox Indian thought. NyayaVaidonika admits the seven realities while Sankhya-Yoga and Vedanta accept only two and one Reality respectively. Besides, according to Nyaya-Vaisesika, the liberated soul exists, without any consciousness and bliss; according to Sikhya-Yoga, the liberated soul enjoys consciousness only; according to Vedanta, the liberated soul enjoys both consciousness and bliss. Thus Nyaya-Valsesika is only the first stage towards the philosophical end while the Sikhya-Yoga and Vedanta represent second and third stages respectively. We may quote here Dr. Radha Krishnan who has nicely summed up in these lines the good and bad points of the joint-system : "The defect of the Vaisesika is that it does not piece together its results into a single coherently articulated structure. It is not a philosophy in the sense implied by the famous saying of the Republic that he who sees things together is the true dialectician or the philosopher. A catalogue of items is not a systematic philosophy. The manysided context of human life is ignored by the Vaisesika, and its physical philosophy and moral and religious values are not worked into a unified interpretation. An atomistic pluralism is not the final answer to the intellectual demand for a rational interpretation of the universe. But we agree with the

474 Vaisesika in thinking that the refined analysis of the more logician gives no more than a science of the possible, an abstract formalim dissociated from the real world. Philosophy may criticize but cannot out itself loose from common sense. Common sense may not be all, but it is certainly the first condition of all fruitful philosophy. "1 In view of the above analysis, we can safely conclude that the joint-system was a water-shed in the Indian philosophical thought. Despite its inherent contradiction and blemishes, there can be no denial to the fact that this joint-system has contributed a lot to the advancement of knowledge. The major contribution of Nyaya-Valge sika system lies in expounding a new perspective and complexion of the physical universe and ultimate Reality. This system is both ancient and modern, as it comprises the principles of ancient philosophy and modern science. The method of enquiry propounded by the system is analytical and critical which is the same as physical and social scientists have adopted. Like other philosophical systems, it has been promoting good life leading to real freedom-moksa. The fantastic achievement of modern science and technology in the past few years cannot conceal the fact that man suffers from deep contradictions and dichotomies gaps between knowledge and wisdom; and between thought and 1. Dr. Radha Krishnan: Indian Philosophy, Vol. II, Page 246.

475 action. The only answer to the present crisis fermenting in the world is the teaching, research and practice of the tenets of the Indian philosophical systems, especially the Nyaya-Vaige sika system. 1

ANTHOLOGY

pramanapariksana nyayah 476 vatsyayana madhya -1 . 1. 1. pramana prameya samsaya prayojana drstanta siddhanta vayava tarka nirnaya vada jalpa vitaradha hetvabhasa cchala jati nigrhasthananam tajnanani syamah | nyaya-sutra 1 . 1. 1. tatra samsayadinam prthagvacanamanarthakam - samsayadayo yathasambhavam pramanesnu prameyaiा vantavantau na vyatiri vyanta iti ? satyametat | hamastu bati vidyah prthkuprasthanah pranabhrtamanugrahayopadisyante | yasam catuthiyamanviksiki nyayavidya | tasyah prthakaprasthanah samsayadayah padarthah | taiाm prthagvacanamantarena dhyatmavidhamatramiyam syat, yatho panisadah | tasmat samsayadibhih padarthah prthak prasthacyate | tatra nanupalabdhe na ninite'rtham nyayah pravartate kim tarhi ? samsayite 'rtham | vatsyayana masya 1 . 1. 1. pramana buddhih upalabdhinimityantaram || mya0 su0 1 . 1. 15 . yatharthanubhavah 14 tarkamaga pramakaranam pramanam tarkamana

477 pramanato'pratipaksa purvi samarthyadardhavatpramanam | pramanamantarena narthapratipavanarthapratipa santarena purvi samaryam | pramanani satvayam jnatarthamupalabhya tamarthamabhipsati jihasati va | pratyanumanapamanasabdah vatsyayana vya0 bha0 bhumika | pramanani nya0 su0 1 . 1. 1. prastha indriyarthasannikarnotpannam jnanamavyapadesyamavyabhicari vyavasayatmaka pratyadam | m indriyarthasannikarnajanyam jnana pratyadam | mya0 su0 1 . 1. 4. larkasamgraha pratyaksa landa | gri paricaya manosna samsrsta spandamana durasthasya guna sannikrsyante, tatraindrayarthasannikadikamiti jnanamutpadyate • tacca pratya m prasajyate hattyata vaha | avyabhicariti | yadatasmimstaditi tatha nivari, yatu tasmimstaditi tavavyabhicari pratyabhiti | pa0 nya0 bha0 1 . 1. 4 tadudvividham | nirvikalpakam savikalpaka ceti | tatra nisprakarakam jnana nirvikalpakam | yatha idam kimcit | saprakarakam jnanam savikalpakam | yatha dityo yam syami yam miti | brahmano yam tarkasamgraha pratyada tanda | pratyaksananupapatamavacanat || nya0 su0 2 1 . 21 . || namamanasasthanakama pratyatpa nya0 su0 29 22 .

vanumana digdesakalakarosyapyevam prasamgah || 478 mya0 su0 2 . 1. 23 . jnanalimgatvadatmano manavarasih || mya0 su0 2 . 1. 24 . tadayogapadalimgatvanna manasah || nya0 su0 2 . 9. 25 . pratyanimindriyarthasannikarnasya svasabdena vacanam || nya0 su0 2 .1 2 . suptavyasaktamanasacaindriyarthayasminniksanimittvat || vya0 su0 2 1 . 27 . atha tatpurvakam trividhamanumanam purvavacchegavatsamanyato drstam va || mya0 su0 1 . 1. 5. purvavaditi yatra karanena karyamanumiyate yatha maivannitya - bhavisyati vrstiriti | sesavatu yatra karyena karanamanumiyate purvadaka- viparitamudakam tathah purnatvam sighratvam drstava si'िnumiyate muta vrstiriti | samanyatodrsta- jya purvakamanyatra drstasya' nyatra darsanamiti tatha ca''dityasya, tasmadassyamrtya TT'yyadityasya vrajyeti | bacca purvavaditi yatra yathapurva pratyabhutayara nyatara darsanena'nyatarasya- pratyadasyanumanam yatha dhunaina'gniriti | segavannama parisesah, sa ca prasavata pratidhih nyatra prasamga marga sampratyayah, yatha sadanityamevamadina dravyagunakarmanamavisesana samanyavisesasamavayebhyo vibhaktasya sabdasya tasmin dravyakarmagunanasamsaye, na dravyam, ekadravyatvat na karma, sabdantarahetutvat yastu sisyata so'yamiti savvasya gunatvapratipatih | samanyatodrstam nama- yatra - pratyado limgalimgini sambandha kenacidarthana limgasya samanyadapratyado limgi gamyate yathecchadibhiratma, icchadayo gunah gunamva dravyasamsthanah, tanam sthanam sa atmeti | va0 nya0 ma0 1 . 1. 4.

|| pratyadamanumanamekadesagraha TTdupalabdheh || nya0 su0 2 1 . 39 . na pratyaksana yava tavadabhyupalambhat || mya0 su0 2 . 1. 32 . sadhyatvadavayavini sandehah || nya0 su0 2 1 . 23 . savvagrahanamavayasyasih || 10/- nya0 su0 2 .1.34 . dharanako desva || nya0 su0 2 1 . 35 . senavanavagrahanamiti cainnatindriyatvadanuna || nya0 su0 2 9 6 . pipasadrsyebhyo vyabhivaradanumanamapramanam || naikadesatrasasadrsyebhyo'thantarabhavat || pratijnahetudacaranapanayanigamanani avayavah 11 nya0 su0 2 1 . 7. nya0 su0 2 . 9. om mya0 su0 1 . 1. 32 . sadhyanirdesah pratijna || nya0 su0 1 . 1. 33 . udaharanasadhamyatsadhyasadhanam hetuh | 11 nya0 su0 1 . 1. 24 . * tatha vedhayat || nya0 su0 1 . 1. 35 . sadhyasadhamrmmabhavi drstanta udaharanam || tadviparyayada viparitam || nya0 su0 1 1 36 . vya0 0 su0 1 . 1. 479

480 udaharanapedastathetyupasamharo na tatheti va sadhyasya upanayah *|| mya0 su0 1, 9 . hetvapadesatpratijnayah punarvacanam nigamanam || sadhaniyarthasya yavati sabdasamuha vya0 su0 1 . 1. 26 . siddhih parisamapyate, tasya pamcavayavah pratijnadayah samuhamapeksya vayava ucyante | tesu pramanasamavayah agamah pratijna | heturanumanam | udaharanam pratyada | upanayanamupamanam | sarvakaryasamavayai samaryapradarsanam nigapanamiti | so'yam parapi nyaya iti | 1 vatsyayana bhasya 1 . 1. 1. sanivara virudvaprakaranasamasadhyasamakalatita hetvabhasah || upamana • vya0 su0 1 . 2. 4. anekantikah samyabhicarah || nya0 su0 1, 2 . 5. siddhantamabhyupetya mamdira rodhi virudah || yasmatprakarananita nirnayarthamapadistah prakaranasamah || sadhya visistasadhyatvat sadhyatamah || nya0 su0 1 2 . 4. mya0 su0 1 . 2. 7. nya0 su0 1 2 .6. kalatyayapavistah kalatitah || vya0 su0 1, 2, 6, prasiddhasadhapyatsadhyasadhanam upamanam || | nya0 su0 1 . 1. upamitikaranamupamanam | samjnasamjnisambandha-jnanamupabhiti | tatkaranam - sadrsyajnanam | tathahi kascidgavayapadarthamajanan kutasvidaranyaka-

purusada gosadrsi gavaya iti srutva vanam gato vakyartha smaran gasidrrsa 481 pindam pasyati tadanantaram - jayam gavayasabdavacya ityupamitirutpaci . ( ityupamanam ) | sarkasamgraha - pr0 530 pr0 53-54 | atyantaprayaikadesasadharmyadupamanasiddhih || nya0 su0 2 1 44 . prasiddhasasayadupamanasideyathoktadosanupapatih || nya0 su0 2 1 . 45 . pratyadanapratyasiddheh || 2. ya0 su0 2 1 . 46 . natyo gavaye pramanarthamupamanasya pasyamah || nya0 su0 2 1 47 . tathetyupasamhara dupamanasilavisesah || mya0 su0 2 1 48 . sabda aptopadesah sabdah 11 nya0 su0 1 . 9.7. *sa vividha drstadrstarthatvat || sabdo'numanamarthasyanupalabdheranumeyatvat || nya0 su0 1 .1.6. nya0 su0 2 1 . 46 . 2, upalabdheradityat || vya0 su0 2 . 9. 50 . sambandhana || nya0 su0 2 1 . 51 . vaptopadesa maya krvyadarthasampratyayah | nya0 su0 2 1 . 52 .

puranapravahapatananupalavyesva sambandhabhavah || mya0 su0 2 1 . 53 . 482 sabdarthavyavasthanadapratidhih || nya0 su0 2 1 . 54 . na samavdarthi pratyayasya || nya0 su0 2 1 . 55 . padaya vammaviprasada dravyaguna ki manyavisesाsamavayanam padarthanam savadharmabhyam tatvajnanannih srayatam || vastyanyadapi dravyagunakarmi manyavisekasamavayah prameyam, baise su0 1 . 1.4. sadmedena va'parisamstheyam | dusya ba0 nya0 bha0 1 . 1. 6, saditi yato dravyagunakam va sata || 0 su0 1 . 2. 7. samanyam visesa iti dum || 0 su0 1, 2, 3, kriyagunavat samavayikaranamiti dravyanam || bai0 su0 1 . 1. 15 . karanamiti dravye kayryasamavayat || 0 su0 10 2 1 . samyogada bai0 su0 10 2 2, savakaranavannityam || 60 su0 4 1 . 1. 4.

sadanityam dravyavat karyam karanam samanyavisekayada dravyagunakarmmanamavisesah || 60 su0 1 . 1. dravyagunayoh sajatiyarambhakatvam sadhampurnam || bai0 su0 1 . 1. 6. dravyani dravyantaramarabhante gunasva gunantaram || na dravyam kayrya karanamca vayati || ve0 su0 1 . 1. 10 . 0 su0 1 . 1. 12 . prthvi 483 prthivyapastejo vayurakasam kali vigatma mana iti dravyani || ruparasagandhasparsavati prthivi || cai0 0 20 1 .1 5 . 30 su0 2 1 1 . 20 20 2. puspavastrayoh sati sannikarne gunantarapradurbhavi vastre gandhabhavalimgam | vyavasthitah prthivyam gandhah || 30 su0 2 2 1 . bai0 su0 2 . 2. 2. tatpunah prthivyadikayryadravayam trividham sarirendriyavisayasamjnakam || bai0 su0 4 2 . 9 • pratyapratyaksanam samyogasyapratyatvat pamnatmakam na vidyate || 2 . cai0 su0 4 2 . 2. gunantaradurbhavanam || anusamyogastvapratisiddhah || 0 su0 4, 2, 3 . ve0 su0 4 2 . 4.

jala tatra sariram dvivisam niyoni || aniyata padesapurvakatvatu || ve0 0 su0 4 2 5 . dharmavisesana || 0 su04 . 2. 4. samasyabhavaca || samjnaya adityat || vai0 su0 4 27 . 4. 10 su0 4 .2 8 . 0 su0 4 . 2. 6. satyayanijah | || vai0 20 4 . 04 . 2. 20 . bedaja || 0 su0 4 2 11 . muyatsvanatvacca prthviो gankane pravrtih || 0608 24 . ruparasasparsavatya vapi jhah snigdhah || ve0 su0 2 . 2. 2. apasu sitala || 0 su0 2 . 2. 5. tathapastejovayusva rasaka parapasi visesat || to 80 E. P. 4. teja teji rupasparsavat || 0 su0 2 1 . 2. 484

vayu sparsavan vayuh || vakasa ve0 su0 2 1 4 . trna kampam vayusamyogat || ve0 su0 5 1 . 14 . sparsajya vayoh || vai0 su0 2 1 . 6. na ca drstanam sparsa hatyadrstalimgi vayu || ye0 su0 2 1 . 10 . adravyavalena dravyam || 30 su0 2 . 1. 11 . kriyavatvat gunavatvacca || 0 su0 2 .1 12 . udravyatvena nityatvamuktam || vai0 su0 2 1 13 . 2. vayovayumacchatam nanatvalimgam || vai0 su0 2 1 14 . 2. vayusannikarna pratyabhavad drstam limgam na visate || samanyato drsta cavisesah || 0 su0 2 . 1. 15 . || 2. ve0 su0 2 1 . 16 . tasmadagamikam | su0 2 . 1. 17 . ta jakari na visante || ve0 su0 2 .1 5 . niskramanam pravesanamityakasasya limgam || ve0 su0 2 .1 20 485

kala tadalimgamekadravyatvat karmmanah || karanantaranuktavesamya ca || 0 su0 2 1 21 vai0 su0 2 .1 22 . 486 samyogadabhavah kamrmmanah || ve0 su0 2 1 . 22 . karanagunapurvakah kayryaguno drstah || kayryantarapradurbhavavya sabdah spasvetamagunah || paratra samavayat pratyatvacca natmaguno na mogunah || 60 su0 2 1 24 . bai0 su0 2 .1 25 . ve0 su0 2 .1 26 . parinalimgamakasasya || ve0 su0 2 1 27 . 2. dravyatvanityatve vayunavyakhyate || 0 su0 2 .1 ru . tatvambhavena || 0 su0 2 1 26 . sabdalimgavisesanadiseाlimgabhavaca || tadanuvidhanadekaprthakrtvaneti || vai0 su0 2 1 30 . ve0 su0 2 1 39 . ve0 su0 7 1 . 22 . vimanाnakasastatha vatma || aparasminnaparam yugapat ciram vipramiti kalalimgani || 60 su0 2 . 2. 6.

12 nityesyabhavadanityesnu pavat karana kalasyeti | | 60 su0 2 . 2. 6. karanena kalah | bai0 su0 5 . 2. 26 . dravyatvanityatve vayuna vyakhyate || 60 su0 2 . 2.7. tatvambhavena || 30 su0 2 . 2.6. karana kalah || 60 su0 7 1 25 . karanaparatvat karanaparatva ca || bai0 su0 7 2 22 . ita idamiti yatastadisyam limgam || 0 su0 2 . 2.10 . dravyatvanityatve vayuna vyakhyati || tatvammavena || vai0 su0 2 . 2. 11 . kayryavisena nanatvasu || 0 su0 2 2 12 . ve0 su0 2 . 2, 13, adityasamyoga bhutapubvamavisyati bhutana praci || ve0 su0 2 2 14 . tatha daksina pratici udici ca || 0 su0 2 2 15 . etena digantara lani vyakhyatani || ve0 su0 2 . 2. 16 . 487

atmana 488 tatratma manasvapratyayo | bai0 su0 8 1 2 . atmanyatmamanasah samyogavisesadatmapratyada || ve0 su0 6 . 1. 11 . tatha dravyantarena pratyam || 0 su0 6 1 . 12 . asamahitantahkarana upasamhrtasamadhayastaigamva || ve0 su0 6 1 . 13 . tatsamavayat kampamgunesu || vai0 su0 1 . 1. 14 . mayadatmagunesu || ye0 su0 6 . 1. 15 . prasiddha indriyarthih || 0 su0 3 . 1. 1. sadudhirindriyartheyo'rthantarasya hetuh || 60 su0 3 . 1. 2. atmandriyarthasannikarsannispakte tadanyat | vai0 su0 3 1 . 3. pravrti ca pratyagatmani drste paratra limgam || ve0 su0 3 . 1. 16 . pranapananipetha jivanamanogatindriyantaravikarah sukha- duhkhecchadeprayatnasvatmano limgani || vai0 su0 3 2 4 . vamatisabdasya vyatirekannagamikam || 0 su0 32, 6 . yadi drstamanvamaham devadato'ham yajnadata iti || vai0 su0 3 .2 10 . drstajatmaniliyai eka eva drngatvat pratyadavat pratyayah || ve0 03 2 11 .

devadasi gacchati yajnada to gacatityupacara carire pratyayah || 0 su0 3 2 12 . sandigdhastupacarah || 0 su0 3 2 13 . • 489 amiti pratyagatmani bhavat paratrabhavadarthantarapratyadah || ve0 su0 3 . 2. 14 . vyavasthati nana || 30 su0 3 2 20 . 3. iccha dvega prayatna sukha duhkha jnanani atmano limgam iti || mya0va0 su0 1 . 1. 10 . seyamadatumiccha yajjatiyasyarthasya sannikarnatsukhamatmopalavvan tajjatiyaka- srapasyannupadatumicchati seyamadatu miccha ekasthanekarthadarsini darsanapuri - sanmanabhavanti limgamatmanah | niyatavisaye hi buddhibhedamatre na sambhavati dehantaravaditi | na payasah parinamagunantarapradurbhavat || vatsyayana ma0 pr0 10 1 1 .10 nya0 su0 3 2 . 14 . naindriyayastadvinase'pi jnanavasthanat || nya0 su0 3 2 . ha. yugapajjneyanupalabdhaisca na panasah || nya0 su0 3 2 . 16 . sadatmagunatve'vi tulyam || nya0 su0 3 2 20 . darsanasparsanabhyamekarthagrahanat || ya0 su0 3 .1 1 .

manas padmavisnu pramilanavikarava va vikarah || nya0 su0 3 1 . 16 nausitavanimittvat pamjatmakavikaranama || nya0 su0 3 1 . 20 . pretyaharamyasakrtat stanyabhilasat || nya0 su0 3 1 . 29 . 3.1. ayo'yaskantabhigamanava khupasarpanam || nanyatra purva bhavat || 11 nya0 su0 3 . 1. 22 . mya0 su0 3 .1.23 . 490 atmendriyarthanika jnanasya bhava mavasva manasi limgam || bai0 su0 3 2 . 9. tasya dravyatvanityatve vayuna vyakhyate || prayatnayogapabajuvanaya gipatha caikam || Sr tadabhavadanu manah || yathakaretutva vvanuh || 30 su0 3 . 2. 2. ce0 su0 3, 2, 3, bai0 su0 7 9 22 . 10 nya0 su0 3 2 56 . yugapajjananupah manaso limga || nya0 su0 1 . 1. 16 . jnanayogapadmadekam manah || nya0 su0 3 2 56 . yathoktahetutvacyanuh || nya0 su0 3 . 2. 46 .

guna 491 dravyatrayuyagunavan samyogavibhagavyakaranayanapeda iti gunaladanam || 60 0 su0 1 . 1. 16 . ruparasagandhasparsah samkhyah parimanani prthakrtva samyogavibhaga paratvaparatve buddhayah sukhaduhkhe iccha ukta gunah || prayatnasva gunah || vai0 su0 1 . 1. 4. ve0 su0 7 . 1. 1. 60 0 su0 7 . 1. 2. 0 su0 7 .1 3 . prthivyaki parasagandhasparsa drvyanityatvadanityasca || etena nityesnu nityatvamuktam || apsu tejasi vayo va nitya dravyanityatvat || bai0 su0 7 14, anityesyanitya drsyanityatvat | bai0 su07 1 . 5. karanagunapurvakah prthivyam pakanah || vahitascapalathadhyanupalabdhi nitye vyakhyate || 60 su0 7 1 . 6. karanabahutva || vama 30 0 su0 7 1 .8. viparitama | ve0 su0 7 9 . 6. anu mahaditi tasmin visesabhavat visesabhava || 60 0 su0 7 1 10 . 30 0 su0 7 . 1. 11 . ekakalatvat | 0 su0 7 1 . 12 .

492 drstantana | " 0 su0 7 . 1. 13 agutva mahatvayarinatva mahattvabhavah karmmagunairvyakhyatah || ve0 su0 7 . su07 . 1. 14 kammabhih kampani gunesva guna vyakhyatah || 0 su07 . 1. 15 . attva mahattvacyam karmmagunasva vyakhyate || 0 su0 7 . 1. 16 . etena dirghatvahasvatve vyakhyate || anitye'nityam || 11: 0 su0 7 . 1. 17 . 0 su0 7 .1 nitye nityam || 60 su0 7 . 1. 16 . ruparasagandhasparsavyatirekadarthantara mekatvam | bai0 su07 . 2. 1. tatha prthakrtvam || 60 0 su0 7 7 . 2. 2. ekatve kaprthaktvayorekatve kaprthakrtvabhavattvamahattvabhyam vya sthatah || vai0 su0 7 . 2, 3, nihsamsthatvat karmmagunanam savvaikatvam na vidyate || bai0 su0 7 . 2. 4. prantam tu | 60 0 su0 7 .2 5 . ekatvabhavadumata na vidyate || bam0 su0 su0 7 . 2. 2. 6

karma karyakaranaya kityekaprthakrtvabhavadekatvaiprthaktvam na vidhate || bai0 su0 7 . 2.7. etadanityayorvyakhyatam || 60 sa0 72 .8. anyatara kampamja upayakammajah samyogajasva samyogah || 30 su0 7 . 2, 6, etena vibhaga vya sthatah || 493 0 sa0 7 2 10 . samyogavibhagayoh samyogavibhagabhavakatva mahatvamyam vyakhyatah || ve0 su0 7 . 2, 11 . kammabhih kampani gunaguna agutva mahatvabhyamiti | | 60 0 su0 7 2 12 . yuta siddhayabhavat kayryakaranayoh samyogavibhaga na vi || 60 su0 7 2 13 ekadinukabhyamekakalacyam sannikrsta viprakrstabhyam paramaparam || vai0 su0 7 2 29 . karanaparatvat karanaparatvacya || bai0 su0 7 2, 22 . paratvaparatvayoh paratvaparatvabhava'nutva mahatvabhyam vyakhyatah || bai0 su0 7 2 23 . ekadravyamagunam samyogavibhagesvanapenakaranamiti kampalanam || ve0 su0 1 . 1. 17 . kamma kamrmmasadhyam na vidyate || ve0 su0 1 . 1. 11 . kayyavirodhi karmma | vai0 su0 1 . 1. 14 . samyogavibhagarvaganam karmma samanam || bai0 su0 1 . 1. 20 na dravyanam kammam | ve0 su0 1 . 1. 29 .

vyaktirekat || 30 su0 1 . 1. 22 . gunavaisamyannikanam || ve0 su0 1 1 24 . asamavayat samanyakarya kammam na vidhate | 30 0 su0 1 . 1. 25 . 24. guru tvaprayatnasamyoganamapi || samyogavibhagasva karmma || ve0 su0 1 . 1. 26 . ve0 su0 1 1 30 karanasamanya dravya kim vyakaranayuktam || ivyakavyakarana ve0 su0 1 . 1. 31 . utpadanamacanam praranam gamanamiti kampini|| 60 0 su0 1 . 9.7. atmasamyogaprayatnabhyam haste kam || ve0 su0 5 . 1. 1. tatha hastasamyogana mule kam || G 494 abhighataje musalada kani vyatirekadakaranahastasamyogah || tathatmasamyogah hastakamyuni || 60 su0 5 . 9. 2. 0 su0 5 . 1. 2. bai0 su0 5 . 9.4. abhighatanyugasamyogaddhaste kanam || vatmakam hastasamyoga va | ve0 || 0 su0 5 . 9.4. 60 su0 5 1 . bai0 su0 4 97 . samyogabhave gurutvat patanam || nadinavisenamavanmaduna tirvagnamanam || ve0 su0 5 1 8 .

prayatnavisesanannodanavisesah || nodanavisesadukkana visesah || vai0 su0 5 1 6 . 60 su0 5 .1 10 . hastakapana darakakammam vyakhyatam || ve0 su0 5 1 . 11 . 5. ve0 su0 5 1 92 . tatha dagvasya visphatine || yatnabhave prasuptasya calanam || ve0 su0 5 1 . 13 . trnaka vayusamyogat || vai0 su0 5 1 . 14 . manigamana ve0 su0 4 . 1. 15 . 495 sucyabhisarpanamadrstakaranakam || hanavayugapat samyogavisesanah kampanyitvam hetuh || 0 su0 4 1 16 . namdanadabhih kanam tatkarmakaritacca samskararaduttaram tathottaramudaram | vai0 su0 5 1 . 17 . nadinamiyatat samyuktayamna vam prthivyam kampam || 0 su0 5 2 . 1. tadrvisesanadrstakaritam || 60 0 su0 5 2 . 2. apam samyogabhave gurutvat patanam || dravatvat syandanam || ve0 60 su05, 2, 3, 0 su0 5 2 . 4. naiyo vayusamyogadaraharanam || ve0 su0 5 2 5 . nadinapidanat samyuktasamyogacca || 60 su0 5 . 2, 4.

vrsamityadrstakaritam || vai0 su0 5 . 2. 7. prthivi ka tejahkammam vayukamma va vyakhyatam || ve0 su0 4 2 . 12 . samanya aura visesa samanyam visesa iti buddhadhyam || vi0 su0 1, 2, 3, mava / nunavaireva hetutvat samanyameva || 60 su0 1, 2, 4, dravyatvam gunatvam karmmatvamca samanyani visegamva || saditi yato dravyagunakarmya sa seva || dravyagunako thantiram sada || gunakarmasu va bhavanna kampam na gunah || bai0 su0 1 2 . 5. kapasasava ye0 su0 1 . 2.7. ve0 su0 1, 2, 8 . 0 su0 1, 2, 6, samanyavisenabhavena va vai0 su0 1, 2, 10 . saditilimgavisesa visesalimgabhavaccaiko bhavah || 0 su0 1, 2, 17 . anyatrantyesyo visesabhyah || 0 su0 1 . 2. 6. samanyavisesana samanyavisesabhavata eva jnana || 0 su0 8 .1.5. samavaya idamiti yatah kayryakaranayoh sa samavayah || bai0 su0 7 .2 26 . 496

babhava nikriyanam samavayah karmmamyo nibhih || tatvambhavena || 0 su0 4 . 2. 23 . 30 su0 7 . 2. su072 dravyatvagunatvapratiko bhavena vyakhyatah || 30 su0 7 . 2, 27 . kriyaguna vyapadesabhavata pragasat || ve0 su0 6 . 1. 1. sadasat || 0 su0 6 . 1 2 . 1.2. atah kriyagunavyapadesabhavadarthantaram || 6 . ve0 su0 6 1 . 1. samasat 11 ve0 su0 6 . 1.4. yayanyadasa datastadasat || bai0 su0 1 1 5 . . vaditi mrtapratyabhavat mrtasmrtervisesi pratyavat || 60 su0 6 . 1. 4. tatha bhave bhavapratyatva || bai0 su0 6 1 .7. etenaghato gauravamsva vyakhyatah || abhutam nastityanarthantaram || 0 su0 6 18 . 60 su0 6 .1 6 . nasti ghati hai sataghitasya gaiha samsargapratisah || ve0 su0 6 1 . 10 . 6. 497

paramanu 498 sadakaranavannityam | tasya ( paramano ) karya (ghatadi ) limgam | vyaktat vyaktasya nispatih pratyada pramanyat | avayavavayaviprasamgastava danubhuyate sa yadi niravadhih syat tada mera sakapriyah paribhasanavedi na sthata- anantava- yavaravyatvavisesat | tasmanniravayam dravyamathi sa eva paramanuh | nityam parimandalam || Upaskar on the Vaisesika utra 4.1.1-5 . senavanavagunamiti vennatindriyatvadavanam || sadakaranavannityam || tasya karya limgam || karanabhavat karyabhavah || nya0 su0 2 1 26 . ve0 su0 4 1 .1 0 su0 4 1 2 . anitya iti visesatah pratibhavah || 60 su0 4 1 3 . ve0 su0 4 1 . 4. vavidha || 0 su0 4 . 1. 5. karanagunapurvakah prthivyam pakajah || bai0 su0 7 .1, 4. karyakaranavada karanabhavat kayyibhavah || na tu kayryabhavat karanabhavah || 30 su0 1 2 1 . 0 su0 1, 2 . 2. manya visesa iti buddhavyameva jasama

499 karanamiti dravye kayryasamavayat || 30 su0 10 2 .1. samyogada || vai0 su0 10 . 2. 2. karana samavayat kampani || 60 su0 10 . 2. 3 tatha rupe karana karyasamavayacca || 60 su0 10 2 . 4. karanasamavayat samyogah patasya || vai0 su0 10 2 . 5. karanakaranasamavaya ca || vai0 su0 10 2 . 4. samyuktasamavayadanne vaisesikam || bai0 su0 10 2 .7. karanagunapurvakah kayryaguno drstah || vai0 su0290 1 24 . karanabhavat karyabhavah || bai0 su0 4 . 1. 1. vyuhastara dravyantarapi darsanam purvadravyanivr teranumanam || nya0 su0 3 2 16 . kumanirdesadapratisesah || nya0 su0 4 1 . ha. buddhisiddhantu tadasat | nya0 su0 4 1 . 46 . karana trividham samavayi karanasamavayikarana nirmita karanamedat || 1 . vivrddhi 60 su0 10 . 2. paramatma tadvacanadaneाyasya pramanyam || vai0 su0 1, 1, 2 . samjna karmma tvasmadvisistanam limga || 0 su0 2 .1.18

isvarah karanam purusakammaki luyadarsanat || nya0 su0 4 1 . 16 . 500 na purusakampama phalanispateh || nya0 su0 4 1 20 . tatkaritatvadahetuh || nya0 su0 4 1 . 21 . nya0 su0 2 .1. 68 mantrayurvedapramanyavacca tatpramanyamaptapramanyat || kama' yojana-vrtyadeh padat pratyayatah mute vakyat samkhya-visenacya sadhyo visva vidavyayah || nya0 ku0 5 1 . adharma-miya -jnana-pramada-hanya, dharma-jnana samadhi-sampada visista jatmantaram isvarah | tasya ca dharma-samathi phalam animapasta vidhamaisvaryam | samkalpanuvidhayi vasya dharmah pratyat vrtin dhamadharma samcayamat prthivyadini ca bhutani pravayati | evamtra svakrtabhyagamasya jalopana nirmana- prakabhyamisvarasya sva-krta karma phalam vaiditam || moda nya0 ma0 4 1 . 21 . • pramana prameya samsaya prayojana drstanta siddhanta vayava tarka nirnaya vada jalpavitanda hetvabhasa chala jati nigrhasthanam tatvajnanamni syamah || tatvajnanampisyamah || nya0 su0 1 . 1. 1. dhammavisegaprasutai dravyagunaka samanyavisevasamavayanam padarthanam sathamyadharmayam tatvanjanannihsreyasam || vai0 su0 1 . 1. 4. avidusi ragadegavatah pravartakaddhamati prakrstat svatmadharmavitat vrndra prajapatipitrmanusyala divasavanurupairistasarirendriyavisayasukhadibhiyogi bhavati | tatha prakrstadathama svatpadharmasamhita pretatiryagyonisthanesvanistasarire- ndriyaviduh sadibhiyogom bhavati | evam pravrािna dramadivasa hita deva manukyati- tisthanarakesnu punah punah samsarabandho bhavati ||

501 jnanapurvaka tu krtasamkalpitaphaladisuddhe kuthe jatasya duhsavinamapaya- kasasa sivayamupasamna vyotpanna dupadarthatajna vajnananivr do viraktasya ramadenabhavat tajjayamiyarinutpa purvasamktiyom svopayogannidhi santanasukham sarirapari cheड़ jotpaca ragadinivrta nivrाnah kevalo vargah paramarthadarsanajam sutam nivartate | tada nivat nirvajasyatmanah sariravinivrtih punah sarirat nanalabatupasamo moda iti || dukah sa janma pravrti dosa mimajnananamupaye tadanantarapayadapavargah || dagveda- nya0 su0 1 . 1. 1. krsna klesapravrtyanubandhadapavargabhavah || nya0 su0 4 . 1. 6 . mya0 su0 4 1 . 5. pradhanasabdanupapa gunasabdenanu nindaprapipateh || samaropanadatmanyapratisetrah || patrasyantanupapadesva phalabhavah || nya0 su0 4 . 1. 60 nya0 su0 4 9 69 . 4. 1. suguptasya svapnadaste klesabhavavadapavargah || nya0 su0 4 1 . 42. na krtih pratisandhanaya honavalesasya | tadatyantavimodah pavargah || • mya0 su0 4 1 62 . 1. tadabhave samyogabhavi pradurbhavisva matih || nya0 su0 1 1 2 . ve0 su0 5 . 2. 2. F.