1. Having enshrined the Lord of the universe in my heart, And having made a salutation to the preceptor, I compose This Compendium of all knowable things for the easy comprehension of beginners. 2. There are seven Categories: - Substance, Quality, Action, Generality, Particularity, Co-inherence or Intimate relation and Negation. 3. Of these seven categories the class Dravya comprise nine, and nine only:- Earth, Water, Light, Air, Ether, Time, Space, Soul and Mind. 4. There are twenty-four qualities, viz. colour, taste, odor, touch, number, dimension or magnitude, severalty, conjunction or contact, disjunction, priority or propinquity, posteriority or remoteness, weight, fluidity, viscidity, sound, intellect or understanding, pleasure, pain, desire, aversion, effort or volition,
merit, demerit and faculty. 5. Motion or Action is of five kinds only, viz., Tossing or throwing upwards, Dropping or throwing downwards, Contraction, Expansion and Going or Motion in general. 6. Genus or Generality is of two kinds, wider or extensive and narrower or limited. 7. The Individualities or Particularities residing in eternal things are innumerable. 8. Intimate Union is one only. 9. Negation is of four kinds:- Antecedent, Consequent, Absolute, and Reciprocal. 10. Earth is that which has odor. It is of two sorts, eternal and non-eternal. Eternal is atomic, non-eternal is product. It is also threefold, body, organ, object. Body is that like ours; organ is the
olfactory sense at the tip of the nose; object comprises the earthy stones and the like. 11. Water is a thing of cold touch. It is of two sorts, eternal and non-eternal. Eternal is atom, non-eternal is the product. It is again threefold, body, organ, and object. Body is the region of Varuna, organ is the sense of taste perceiving savor and residing on the tip of the tongue; masses are rivers, seas etc. 12. Light has hot touch. It is of two sorts, eternal and non-eternal; eternal is atomic, non-eternal is product. It is again threefold, body, organ, and mass. Body is well known in the Solar region, organ is the sight which perceives colour and resides in the forepart of the black pupil of the eye; mass is fourfold, earthly. heavenly, gastric, and mineral. Earthy (mass) is fire and the like; heavenly is lightning etc. produced from watery fuel; gastric causes digestion
of things eaten; mineral is gold and the like. 13. Air has touch without colour. It is of two sorts eternal and non-eternal; eternal is atomic, non-eternal is product. It is again three-fold, body, organ, and mass; body is the aerial world, organ is the sense of touch, apprehending touch and spread over the whole body, mass is the cause of the shaking of trees etc. 14. Aakasa or ether is that which has sound for its (special) quality. It is one, all-pervading and eternal. 15. Time is the ( special and instrumental) cause of the use of (words) past etc. It is one and all pervading. 16. Space is the (special and instrumental) cause of the employment of words East, etc. It is one, all-pervading and eternal. 17. The soul is the substratum of Knowledge. He is of two-fold, Human and Supreme. Of these the Supreme Soul is the all powerful Omniscient
God, devoid of pleasure and pain. The Human Soul is different in each body and is all-pervading and eternal. 18. Mind is the organ which is the instrument of the cognition of pleasure etc. Being assigned to each soul it is countless, atomic and eternal. 19. Colour is the special quality, which is cognized by eye alone. It is of seven kinds, and resides in earth, water and light. All the seven are found in earth, pale white in water, and brilliant white in light. 20. Sour is the quality apprehended by tongue; it is of six kinds: sweet, sour, saline, pungent, astringent and bitter; it resides in earth and water; earth contains all the six varieties; water only the sweet. 21. Odor is the quality apprehended by the nose; it is fragrant and non-fragrant, residing in earth only. 22. Touch is the quality apprehended by skin only; it is of three kinds
cool, hot, and tepid, residing in earth, water, light and air; of these cool touch is ( found) in water, hot in light and tepid in earth. 23. The four qualities, colour etc. are products of heat and non-eternal in earth; elsewhere they are natural and either eternal or non-eternal. Those inhering in eternal things are eternal; those in non-eternal things are non-eternal. 24. Number is the (special and instrumental) cause of the common usage of (words) one, two etc. It resides in the nine substance from one to Parardha. Oneness is eternal and non-eternal, eternal in eternal substances, and non-eternal in non-eternal. Duality and the rest are only non-eternal everywhere. 25. Dimension is the (special and instrumental) cause of the common usage of measurement. It resides in the nine substances, and is of
four kinds: minuteness, largeness, length and shortness. 26. Severalty is the (special and instrumental) cause of the common usage of one thing being different from another. 27. Conjunction is the (special and instrumental) cause of the common usage of calling two things united. 28. Disjunction is the quality which destroys conjunction. 29. Posteriority and priority are the (special and instrumental) causes of the common usage of the words posterior and prior. They reside in the four ( substance), earth, etc. and the mind. They are twofold caused by space and time. The posteriority caused by space is in the remote, and priority so caused is in the near. Posteriority caused by time is in the elder, and priority so caused is in the younger. 30. Gravity is the non-intimate cause of the first fall, and resides in earth and water.
31. Fluidity is the non-intimate cause of the first flow, residing in Earth, water and light. It is twofold, natural and artificial. 32. Viscidity is the quality, which is the cause of the agglutination of powders and resides in water only. 33. Sound is the quality apprehended by the sense of hearing, and resides in ether alone. It is twofold, inarticulate or noises and articulates or words. The noise is (heard) in drums etc; while words appear in the form of Sanskrit language. 34. Cognition is the cause of all communication or intercourse, and it is Knowledge. It is twofold, remembrance and apprehension. Remembrance is knowledge produced from mental impression alone. Knowledge other than remembrance is apprehension. 35. It is two fold, true and false. The true one is the apprehension of the thing having an attribute as possessing that attribute and it is
called Prama; the false one is the apprehension of a thing not having an attribute as possessing that attribute., e.g. knowledge of silver in a conch shell. 36. Right apprehension is divided into four kinds: Percept, Judgement, Analogy and verbal knowledge. The instruments of these are also four namely: Perception, Inference, Comparison and Word or Language. 37. An instrument is a cause which is peculiar. 38. A cause is that which invariably precedes the effect. 39. Effect is the counter-entity of antecedent negation. 40. Cause is of three kinds, 'intimate', 'non-intimate', and 'instrumental' or 'efficient'. The intimate cause is 'that in inseparable union with which the effect is produced', as the threads are of cloth or cloth is of the colour on it. The non-intimate cause is one which is inseparably united in the same object either with the effect or with
the ( intimate ) cause, as the conjunction of threads is of the cloth, or the colour of threads is of the colour of cloth. A cause different from both these is an instrumental cause, as the shuttle or the loom. 41. Of the three sorts of causes mentioned in earlier section that alone which is peculiar is karan. 42. Perception is the peculiar cause of perceptive knowledge. Perceptive Knowledge is the knowledge born of the contact of the organ with (External) object. It is two fold undifferentiated and differentiated. Of these, undifferentiated is the knowledge of a thing without its qualities, e.g. 'this is something' . Differentiated is the knowledge of a thing with all its qualities e.g. he is Ditha, he is Brahman, he is black. 43. The contact of organ and object, which is the cause of Perception , is of six kinds: 1 Conjunction, 2 Intimate union with the conjoint,
3 Intimate union with the intimately united with the conjunct, 4 intimate union, 5 intimate union with the intimately united, and 6 Connection of the attribute with the subject. Conjunction is the contact producing perception of the jar by the eye. Intimate union with the conjunct is the contact producing the united with the jar which is conjoint with the eye. Intimate union with the intimately united is the contact in perceiving the genus of colour, as colour id intimately united with jar conjoint with eye, and the genus of colour is intimately united therewith. Intimate union is the contact in the perception of word by the organ of hearing, as the organ of hearing is the ether in the cavity of the ear, (since) word is the quality of ether and the quality and the qualified are intimately united. Intimate union with the intimately united is the contact in cognizing the genus word, as the genus is intimately united with word which is intimately united with ( organ of) hearing. The connection of the attribute and subject is the contact in the perception of negation, as negation of jar is an
attribute of a place in contact with eye wherever a place is devoid of a jar. The knowledge thus produced from the six fold contact is Percept. Its peculiar cause is the organ. Hence organ is perception. 44. Inference is the peculiar cause of a judgement; judgement is the knowledge that springs from consideration; consideration is the knowledge of reason as distinguished by invariable concomitance, as for instance, the knowledge that this mountain has smoke which invariably accompanied by fire is Consideration, while the knowledge born of it that the mountain is fiery is Judgement. Invariable concomitant thing on object like mountain makes it the characteristic of a Receptacle. 45. Inference is of two kinds:- One's Own and Another's. Of these One's Own is the source of one's own inference; since a man having himself ascertained by frequent observation the generalization, wherever there is
smoke there is fire and in a kitchen, approaches a mountain, and suspecting fire thereon and seeing smoke on the mountain, remembers the generalization, wherever there is smoke there is fire. Then the knowledge is produced that mountain has smoke accompanied by fire. This is called consideration. Thence arises the inference viz. the knowledge that mountain is fiery. This is One's Own inference. When however, often inferring fire from smoke oneself, a five membered syllogism is employed to enlighten another person, it is Another's inference: e.g. Mountain is fiery, because it smokes; whatever smokes is fiery, because it smokes; whatever smokes is fiery as a kitchen; this is so; hence this is fiery. By this means even another man apprehends fire from a sign(so) propounded. 46. The five members are: - 1. Proposition, 2 Reason, 3 Examples, 4 Application and 5 Conclusion. Mountain is fiery, - this is Proposition. Because it has smoke - this is Reason. Whatever smokes etc.- this is example.
This is like it- this is Application. Hence it is so- this is Conclusion 47. Consideration of the sign is alone the cause of both, Judgement for One's Own sake and that for Another's. Hence Consideration is the Inference. 48. Mark of sign is of three kinds:- 1 positive and negative, 2 purely positive, and 3 purely negative. That which pervades both positively and negatively is positive-negative, as for instance, smokiness when fire is to be proved. "Where there is smoke there is fire as in kitchen" is positive concomitance. "Where there is no fire there is no smoke as in a lake" is negative concomitance. Purely positive is that where there is positive concomitance only, e.g. pot is namable because it is knowable like cloth. Here there is no negative concomitance of nameability or knowability as all things are knowable and namable. Purely negative is that which has a negative concomitance only, e.g. earth differs from other
things because it has smell; that which does not so differ has no smell, as water; this is not like air; and hence it is not so. Here there is no positive instance ( of a thing ) that has smell ( and yet) differs from others, because the whole earth forms the subject. 49. A subject is one where the thing to be proved is doubled as mountain when smokiness is the reason. 50. A similar instance is one where the thing to be proved is ascertained as kitchen in the same case. 51. A contrary instance is that where the absence of the thing to be proved is ascertained, as a lake in the same case. 52. There are five fallacies viz. 1 Discrepancy 2 Contradiction, 3 Ambiguity, 4 Futility and Falsity. 53. The discrepant reason is one that coexists partially. It is threefold over-wide, peculiar and non-exclusive. One that co-exists with
negation of the thing to be proved is over-wide; e.g mountain is fiery because it is knowable, since knowability exists with absence of fire on a lake. Peculiar is that which is not found either in similar or contrary instances; e.g. Sound is eternal because it is Word. The genus word is absent from all eternal and non-eternal things, and resides in Sound only. Non-exclusive is that which has neither similar nor dissimilar instances; e.g. Everything is transitory because it is knowable. Here everything being the subject of inference, there is no separate example. 54. Contrary reason that which is pervaded by the negation of the thing to be proved, e.g. Sound is eternal because it is created. Creatability is covered by the negation of eternity or transitoriness. 55. The ambiguous or in conclusive reason is that wherein there is another reason providing the negation of the thing to be proved; e.g. Sound is
eternal, because it is audible like any other sound; and sound is noneternal, because it is a creation like jar. 56. Futile reason is of three sorts: having non-existent subject, non-existent reason, and non-existent concomitance. Non-existent subject is thus:- Skyey lotus is fragrant because it is a lotus like a lotus in a lake. Here skyey lotus is the subject, but it does not exist at all. A non existing reason is this: Sound is not ocular as it is audible. Non existent concomitance is one which involves a limitation or condition. Condition is that which pervades the thing to be proved, but does not pervade the reason. Pervasion of the thing to be proved means not having absolute negation co-existent with the thing; while non-pervasion of reason means having absolute negation co-existing with the reason. In 'the mountain is smoky because it has fire' contact with the wet fuel is the condition. For instance wherever there is smoke there is contact of wet fuel. Where there is
fire, not necessarily is there contact of wet fuel; e.g. there is no contact of the wet fuel in an iron ball. Thus wet fuel is the condition because it pervades the thing to be proved and does not pervade the reason. Fieriness is a futile reason owing to the condition. 57. A reason is false where the negation of the thing to be proved is established by another proof, e.g fire is cold as it is substance. Here coldness is the thing to be proved, and its negation is hotness which is cognized by touch-perception. Hence the reason is futile. 58. Comparison is the immediate cause of Analogy. Analogy is the knowledge of the connection of a name with the object denoted by it. The knowledge of similarity is its proximate cause. The recollection of an authoritative direction is the intermediate operation. 59. Word is a sentence spoken by an authority. Authority is a person who speaks truth. Sentence is a group of words, e.g. bring a cow. Word is
a thing having power. Power is a convention made by God that a certain sense be understood from a certain word. 60. Expectancy , compatibility and jurisdiction are the causes of the knowledge of the meaning of a sentence. Expectancy is the inability of a word to convey the meaning of a sentence on account of the absence of some other word. Compatibility is the non-contradiction of the sense. Juxtaposition is the consecutive utterance of words. 61. A sentence devoid og expectancy, etc is un-authoritative; e.g. (the words ) cow, horse, man, elephant are not authoritative, being devoid of expectancy, etc. (The sentence) 'Sprinkle with fire is un-authoritative for want of compatibility. 'Bring a cow' pronounced at intervals are not authoritative owing to want of juxtaposition. 62. A sentence is of two kinds, sacred or profane; the sacred, being pronounced by God, is always trustworthy, while a profane sentence
is trustworthy if pronounced by a credible person. Any other is untrustworthy. 63. Verbal knowledge means the knowledge of the meaning of a sentence; its proximate cause is the Word. 64. Wrong apprehension is of three kinds, doubt, error and false assumption Doubt is the apprehension of various contrary properties in one object e.g. Is it a post or a man? Error is false knowledge, as silver in a conch-shell. False assumption is the deduction of a wider thing by wrong hypothesis of a narrow one, e.g if there be no fire there would be no smoke. 65. Remembrance is also of two kinds; true and false; the one arising from true cognition is true, that arising from false cognition is false. 66. What is experienced by all with agreeable feelings is pleasure. 67. What is experienced by all with disagreeable feelings is pain.
68. Desire is yearning. 69. Aversion is irritation. 70. Action is effort. 71. Merit is the product-enjoined action. 72. Demerit is the product of prohibited actions. 73. The eight qualities, cognition etc are special attributes of soul only. 74. Cognition, desire and effort are of two kinds: eternal and noneternal; eternal belong to God, non-eternal to human soul. 75. Faculty or Impulse is of three kinds: Velocity, Mental impression and Elasticity. 76 Action consists of motion. That which causes connection with the region upwards is Tossing; that which causes connection with the region downwards is dropping; that which causes connection nearer the body is Pulling or Contraction; that which causes connection with a distant place
is Rushing or Expansion. All else is Motion, residing only in the four substance Earth etc. and mind. 77 Action consists of motion. That which causes connection with the region upwards is Tossing; that which causes connection with the region downwards is dropping; that which causes connection nearer the body is Pulling or Contraction; that which causes connection with a distant place is Rushing or Expansion. All else is Motion, residing only in the four substance Earth etc. and mind. 78 Action consists of motion. That which causes connection with the region upwards is Tossing; that which causes connection with the region downwards is dropping; that which causes connection nearer the body is Pulling or Contraction; that which causes connection with a distant place is Rushing or Expansion. All else is Motion, residing only in the four substance Earth etc. and mind.
79 Action consists of motion. That which causes connection with the region upwards is Tossing; that which causes connection with the region downwards is dropping; that which causes connection nearer the body is Pulling or Contraction; that which causes connection with a distant place is Rushing or Expansion. All else is Motion, residing only in the four substance Earth etc. and mind. 80. Antecedent negation is without a beginning but has an end, and exists before the production of an effect. Destruction has a beginning but no end, and occurs after the production of effect. Absolute negation exists during three time, (past, present and future) and has a counter-entity determined by relation of identity, e.g. a jar is not a piece of cloth. 81. As All things are included severely in those enumerated, it is proved that there are only seven categories. atha prathamo.adhyaaya | nidhAya hR^idi vishveshaM vidhAya guruvandanam . bAlAnAM sukhabodhAya kriyate tarkasa.ngraha .. 1 .. dIpikA
vishveshvaraM sAmbamUrtiM praNipatya girAM gurum . TIkAM shishuhitAM kurve tarkasa.ngrahadIpikAm .. chikIrShitasya granathasya nirvighnaparisamAptyarthaM shiShTAchArAnumitashrutibodhitakartavyatAk\-iShTadevatAnamaskArAtmakaM ma~NgalaM shiShyashikShAyai granthato nibadhna.nshchikIrShitaM pratijAnIte . nidhAyeti . nanu ma~Ngalasya samAptisAdhanatvaM nAsti . ma~Ngale kR^ite.api kiraNavalyAdau samAptyadarshanAt\, ma~NgalAbhAve.api kAdambarmAdau samAptidarshanAchcha anvayavyatirekAbhyAM vyabhichArAditi chet na . kiraNAvalyAdau vighnabAhulyAtsamAptyabhAvaH . kAdambaryAdau granthAdvahireva ma~NgalaM kR^itmato na vyabhichAraH . nanu ma~Ngalasya ##(##granthAdau##)## kartavyatve kiM pramANamiti chet na . shiShTAchArAnumitashruterev pramANatvAt . tathA hi ma~NgalaM veda\-bodhitkartavyatAkamalaukikAvigItashiShTAchAraviShayatvAddarshAdivat . bhojanAdau vyabhichAra vAraNAya alaukiketi . rAtrishrAddhAdau vyabhichAravAraNAya avigIteti . shiShTapadaM spaShTArtham . na kuryAnniShphalaM karma iti jalatADanAderapi niShiddhatvAt . tarkyante pratipAdyante iti tarkAH dravyAdipadArthAsteShAM sa.ngrahaH sa.nkShepeNa svarUpakathanaM kriyata ityarthaH . kasmai prayojanAyetyata Aha . sukhabodhAyeti . sukhenAnAyAsena yo bodhaH padArthaGYAnaM tasmA ityarthaH . nanu bahuShu tarkagratheShu satsu kimarthampUrvo.ayaM granthaH kriyata ityata Aha . bAlAnAmiti . teShAmativistR^itatvAdvAlAnAM bodho na jAyata ityarthaH . grahaNadhAraNapuTurbAlaH na tu stanandhayaH . kiM kR^itvA kriyata ityata Aha . nidhAyeti . vishveshaM jaganniyantAram . hR^idi nidhAya nitarAM sthApayitvA sadA taddhayAnaparo bhUtvetyarthaH . gurUNAM vidyAgurUNAM\,vandanaM namskAraM\, vidhAya kR^itvetyarthaH .. dravyaguNakarmasAmAnyavisheShasamavAyA.abhAvAH saptapadArthAH .. 2 .. dIpikA padArthAn vibhjate . dravyeti . padasyArthaH padArthaH iti vyutpattyAbhidheyatvaM padArthasAmAnyalakShaNam ##(##labhyate##)## . nanu vibhAgAdeva saptatve siddhe sapta ##(##pada##)## grahaNaM vyarthamiti chet\, na adhikasa.nkhyAvyavachChedArthakatvAt . nanvatiriktaH padArthaH pramito vA na vA . nA.adyaH pramitasya niShedhAyogAt . na dvitIyaH pratiyogipramitiM vinA niShedhAnupapatteriti chet\, na . padArthatvaM dravyAdisaptAnyatamatvavyApyamiti vyavacChedArthakatvAt ##(##saptagrahaNam##)## . nanu saptAnyatamatvaM saptabhinnabhinnatvamiti vaktavyam . saptabhinnasyAprasiddhayA kathaM saptAnyatamatvavyAptinishchaya iti chet\, na . dravyAdisaptAnyatamatvaM nAma dravyAdibhedasaptakAbhAvavattvam . ato doShavirahAt . evamagre.api draShTavyam .. tatra dravyANI pR^ithivyaptejovAyvAkAshakAladigAtmamanA.nsi navaiva .. 3 .. dIpikA davyaM ##(##dravyANi##)## vibhajate . tatreti . tatra dravyAdimadhye . dravyANi navaivetyanvayaH . kAni tAni ityata Aha . pR^ithivIti . nanu tamaso dashamadravyasya vidyamAnatvAtkathaM navaiva dravyANIti . tathA hi . nIlaM tamashchalatItyabAdhitapratItibalAnnIlarUpAdhAratayA kriyAdhAratayA cha tamaso dravyatvaM tAvt siddham . tatra tamaso nAkAshAdipa~nchake.antarbhAvaH rUpavattvAt . ata eva na vAyau\, sparshAbhAvAt sadAgatimattvAbhAvAchcha . nApi tejasi\, bhAsvarUpAbhAvAt uShNasparshAbhAvAchcha . nApi jale\, shItasparshAbhAvAt nIlarUpavattvAchcha . nApi pR^ithivyAM\, gandhAbhAvAt sparsharahitatvAchcha . tasmAttamo dashamadravyamiti chet\, na .
tamasastejo.abhAvarUpatvAt . tathA hi . tamo na rUpidravyamAlokAsahakR^itachakShurgrAhyatvAdAlokAbhAvavat . rUpidravyachAkShuShapramAyAmAlokasya kAraNatvAt . tasmAt prauDhaprakAshakatejassAmAnyAbhAvastamaH\, tatra nIlaM tamashchalati iti pratyayo bhramaH . ato nava dravyANIti siddham . dravyatvajAtimattvaM guNavattvaM vA dravyasAmAnyalakShaNam . lakShyaikadeshAvR^ittitvamavyAptiH . yathA goH kapilatvam . alakShye lakShaNasya vartanamativyAptiH . yathA goH shrR^i~Ngitvam . lakShyamAtrAvR^ittitvamasa.nbhavaH . yathA gorekashaphavattvam . etaddUShaNatrayarahitadharmo lakShaNam . sa evAsAdhAraNadharma ityuchyate . lakShayatAvachChedakasamaniyatatvamasAdhAraNatvam . vyAvartakasyaiva lakShaNatve vyAvR^ittAvabhideyatvAdau chAtivyAptiratastadvAraNAya tadbhinnatvaM dharmavisheShaNaM deyam . vyavahArasyApi lakShaNaprayojanatve tanna deyam . vyAvR^itterapi vyavahArasAdhanatvAt . nanu guNavattvaM na dravyalakShaNam\, AdyakShaNAvachChinnaghaTe utpannaviniShTaghaTe chAvyApteriti chet\, na . guNasamAnAdhikaraNasattAbhinnajAtimattvasya vivakShitatvAt . nanvevamapi ekaM rUpaM rasAtpR^ithak iti vyavahArAdrUpAdAvativyAptiriti chet\, na . ekArthasamavAyAdeva tAdR^ishavyavahAropapattau guNe guNAna~NgIkArAt . rUpa\-rasa\-gandha\-sparsha\-sa.nkhyA\-parimANa\-pR^ithak{}tva\-sa.nyoga\vibhAga\-par atvA\-.aparatva\-gurUtva\-dravatva\-s{}neha\-shabda\-buddhi\-sukha\duHkhechChA dveSha\-prayat{}na\-dharmAdharma\-sa.nskArAH chaturvi.nshatirguNAH .. 4 .. dIpikA guNAnvibhajate . rUpeti . dravyakarmabhinnatve sati sAmAnyavAn guNaH . guNatvajAtimAnvA . nanu laghutvakaThinatvamR^idutvAdInAM vidyamAnatvAt kathaM chaturvi.nshatirguNA iti chet\, na . laghutvasya gurUtvAbhAvarUpatvAnmR^idutvakaThinatvayoH avayavasa.nyogavisheShatvAt . utkShepaNApakShepaNAku~nchanaprasAraNagamanAni pa~ncha karmANi .. 5 .. dIpikA karma vibhajate . utkShepaNeti . sa.nyogabhinnatve sati sa.nyogAsamavAyikAraNaM karma karmatvajAtimadvA . bhramaNAdInAmapi gamane antarbhAvAnna pa~nchatvavirodhaH .. paramaparaM cheti dvividhaM sAmAnyam .. 6 .. dIpikA sAmAnyaM vibhajate . paramiti . paramadhikadeshavR^itti . aparaM nyUnadeshavR^itti . sAmAnyAdichatuShTaye jAtirnAsti .. nityadravyavR^ittayo visheShAstvanantA eva .. 7 .. dIpikA visheShaM vibhajate . nityeti . pR^ithivyAdichatuShTayaparamANavaH AkAshAdipa~nchakaM cha nityadravyANi . samavAyastveka eva .. 8 .. dIpikA samavAyasya bhedo nAstItyAha . samavAyastviti . abhAvashchaturvidhaH \- prAgabhAvaH\, pradhva.nsAbhAvaH\, atyantAbhAvaH\, anyonyAbhAvashcheti .. 9 .. dIpikA abhAvaM vibhajate . prAgabhAveti . \medskip\hrule\medskip
atha dvitiiyo.adhyaaya | tatra gandhavatI pR^ithivI . sA dvividhA\-nityA.anityA cha . nityA paramANurUpA . anityA kAryarUpA . punastrividhA sharIrendriya viShayabhedAt . sharIramasmadAdInAm . indriyaM gandhagrAhakaM ghrANam . tachcha nAsAgravarti . viShayo mR^itpAShANAdiH .. 1.. dIpikA tatroddeshakramAnusArAt prathamaM pR^ithivyA lakShaNamAha . tatreti . nAnA padArthasa.nkIrtanamuddeshaH . uddeshakrame cha saravatrecChaivaM niyAmikA . nanu surabhyasurabhyavayavAkhdhe dravye parasparavirodhena gandhAnutpAdAdavyAptiH . na cha tatra gandhapratItyanupapattiriti vAcyam . avayavagandhasyaiva tatra pratItisa.nbhavena chitragandhAna~NgIkArAt kiM chotpannavinaShTaghaTAdAvavyAptiriti chet na . gandhasamAnAdhikaraNadravyatvAparajAtimattvasya vivakShitatvAt . nanu jalAdAvapi gandhapratItiriti chet na . anvayavyatirekAbhyAM pR^ithivIgandhasyaiva tatra bhAnA~NgIkArAt . nanu kAlasya sarvAdhAratayA sarveShAM lakShaNAnAM kAle.ativyAptiriti chet na . sarvAdhAratAprayojakabhinnasa.nbandhena lakShaNatvasya vivakShitatvAt . pR^ithivIM vibhajate . sA dvividheti . nityatvaM dhva.nsApratiyogitvam . anityatvaM dhva.nsapratiyogitvam . prakArAntareNa vibhajate . punariti . Atmano bhogAyatanaM sharIram . yadavacChinnAtmani bhogo jAyate tadbhogAyatanam . sukhaduHkhasAkShAtkAro bhogaH . shabdetarodbhUtavisheShaguNAnAshrayatve sati GYAnakAraNamanaH sa.nyogAshrayatvamindriyatvam . sharIrendriyabhinno viShayaH . evaM cha gandhavacCharIraM pArthivasharIram\, gandhavadindriyaM pArthivendriyam\, gandhavAn viShayaH pArthivaviShaya iti tattallakShaNaM bodhyam . pArthivasharIraM darshayati . sharIramiti . indriyaM darshayati . indriyamiti . gandhagrAhakamiti prayojanam . ghrANamiti sa.nGYA . nAsAgretyAshrayoktiH . evamuttaratra GYeyam . pArthivaviShayaM darshayati . mR^itapAShANAdIti . shItasparshavatyaH ApaH . tA dvividhAH nityA anityAshcha . nityAH paramANurUpAH . anityAH kAryarUpAH . punaH trividhAH sharIrendriyaviShayabhedAt . sharIraM varUNaloke . indriyaM rasagrAhakaM rasanaM jihvAgravarti . viShayaH sarit samudrAdiH .. 2.. dIpikA apAM lakShaNamAha . shIteti . utapannaviniShTajale.avyAptivAraNAya shItasparshasamAnAdhikaraNadravyatvAparajAtimattvam . ##``##shItaM shilAtalam##"## ityAdau jalasa.nbandhAdeva shItasparshabhAnamiti nAtivyAptiH . anyatsarvaM pUrvarItyA vyAkhyeyam .. uShNasparshavat tejaH . tachcha dvividhaM\, nityamanityaM cha . nityaM paramANurUpam . anityaM kAryarUpam . punaH trividhaM sharIrendriyaviShayabhedAt . sharIraM Adityaloke prasiddham . indriyaM rUpagrAhakaM chakShuH kR^iShNatArAgravarti . viShayaH chaturvidhaH\, bhauma\-divya\-audarya\-Akaraja bhedAt . bhaumaM vahnayAdikam . abindhanaM divyaM vidyudAdi . bhuktasya pariNAmaheturaudaryam . AkarajaM suvarNAdi .. 3.. dIpikA tejaso lakShaNamAha . uShNasparshavaditi . ##`##uShNaM jalam##'## iti pratItestejaH sa.nyogAnuvidhAyitvAnnAtivyAptiH . viShayaM vibhajate . bhaumeti . nanu ##`##suvaNaM pArthivaM##'## pItatvAdgurUtvAt haridrAvat iti
chet na . atyantAnalasa.nyoge sati ghR^itAdau dravtvanAshadarshanena\, jalamadhyasthaghR^itAdau tannAshAdarshanena cha asati pratibandhake pArthivadravatvanAshAgnisa.nyogayoH kAryakAraNabhAvAvadhAraNAtsuvarNasya atyantAnalasa.nyoge satyanucchhidyamAnadravatvAdhikaraNatvena pArthivatvA.anupapatteH pItadravyadravatvanAshapratibandhakatayA dravadravyAntarasiddhau naimittikadravatvAdhikaraNatayA jalatvAnupapatteH rUpavattayA vAyvAdiShvanantarbhAvAttejasatvasiddhiH . tasyoShNasparshabhAsvararUpayorUpaShTambhaka pArthivarUpasparshAbhyAM pratibandhAdanupalabdhiH . tasmAt suvarNaM taijasamiti siddham . rUparahitaH sparshavAn vAyuH . sa dvividhaH nityaH anityashcha . nityaH paramANurUpaH . anityaH kAryarUpaH . punaH trividhaH sharIrendriyaviShaya bhedAt . sharIraM vAyuloke . indriyaM sparshagrAhakaM tvak sarvasharIravarti . viShayo vR^ikShAdikampanahetuH . sharIrAntaHsa.nchArI vAyuH prANaH . sa cha eko.api upAdhibhedAt prANApAnAdisa.nj~nAM labhate .. 4 .. dIpikA vAyuM lakShayati . rUparahiteti . AkAshAdAvativyAptivAraNAya sparshavAniti . pR^ithivyAdAvativyAptivAraNAya rUparahiteti . prANasya kutrAntarbhAva ityata Aha . sharIreti . sa cheti . eka evaH prANaH sthAnabhedAtprANApAnAdishabdaiH vyavahriyata ityarthaH . sparshAnumeyo vAyuH . tathA hi ##-## yo.ayaM vAyau vAti sati anuShNAshItasparsha upalabhyate sa kkachidAshritaH guNatvAdrUpavat . na chAsya AshrayaH pR^ithivI udbhUtasparshavatpArthivasyodbhUtarUpattvaniyamAt . na jala tejasi anuShNAshItasparshavattvAt . na vibhuchatuShTayam sarvatropalabdhiprasa~NgAt . na manaH paramANusparshasyAtIndriyatvAt . tasmAdyaH pratIyamAnasparshAshrayaH sa vAyuH ##(##eva##)## . nanu vAyuH pratyakShaH pratyakShAshrayatvAt ghaTavat iti chet na . udbhUtarUpasyopAdhitvAt . ##`## yatra dravyatve sati bahirindriyajanyapratyakShatvaM\, tatra udbhUtarUpavattvam ##'## iti sAdhyavyApakatvam . pakShe sAdhanAvyApakatvam . na chaivaM taptavAristhatejaso.api apratyakShatvApattiH iShTatvAt . tasmAdrUparahitatvAdvAyurapratyakShaH . idAnIM kAryarUpapR^ithivyAdichatuShTayasyotpattivinAshakramaH kathyate . Ishvarasya chikIrShAvashAtparamANuShu kriyA jAyate . tataH paramANudvayasa.nyoge dvayaNukamutpadyate . tribhireva dvayaNukaistrayaNukamutpadyate . evaM chaturaNukAdikrameNa mahatI pR^ithivIH\, mahatya ApaH\, mahattejaH\, mahAnvAyurUtpadyate . evamutpannasya kAryadravyasya sa.njihIrShAvashAt kriyayA paramANudvayavibhAge dvayaNukanAshaH . ityevaM pR^ithivyAdinAshaH . asamavAyikAraNAshAt dvayaNukanAshaH . samavAyikAraNAshAt tryaNukanAsha iti sa.npradAyaH sarvatrAsamavAyikAraNanAshAt dravyanAsha iti navInAH . kiM punaH paramANusadbhAve pramANam . uchyate ##--## jAlasUryamarIchisthaM sarvataH sUkShamatamaM yat dravyaM upalabhyate tatsAvayavaM chAkShuShadravyatvAddhaTavat . tryaNukAvayavo.api sAvayavaH mahadArambhakatvAtkapAlavat . yo dvayaNukAvayavaH sa paramANuH . sa cha nityaM\, tasyApi kAryatve anavasthAprasa~NgAt . sR^iShTipralayasadbhAve ##`## dhAtA yathApUrvamakalpayat . ##'## iti shrutireva pramANam . ##`##sarvakAryadravyadhva.nso.avAntarapralayaH . sarvabhAvakAryadhva.nso mahApralayaH##'## iti vivekaH . shabdaguNakamAkAsham . tachchaikaM nitya~ncha .. 5..
dIpikA AkAshaM lakShayati . shabdaguNakamiti . nanvAkAshamapi pR^ithivyAdivannAnA\, kiM netyAha . tachchaikamiti . bhede pramANAbhAvAdityarthaH . ekatvAdeva sarvatra shabdopalabdhervibhutvama~NgIkartavyamityAha vibhviti . sarvamUrtadravyasa.nyogitvaM vibhutvaM\, mUrtatvaM parichchhinnaparimANavattvaM kriyAvattvaM vA.vibhutvAdeva AtmavannityamityAha . nityaM cheti . atItAdivyavahArahetuH kAlaH . sa chaiko vibhurnityashcha .. 6.. dIpikA kAlaM lakShayati . atIteti . sarvAdhAraH kAlaH sarvakAryanimittakAraNam . prAchyAdivyavahAraheturdik . sA chaikA vibhvI nityA cha .. 7.. dIpikA disho lakShaNamAha . prAchIti . digapi kAryamAtranimittakAraNam . j~nAnAdhikaraNamAtmA . sa dvividhaH paramAtmA jIvAtmA cha . tatreshvaraH sarvaj~naH paramAtmaika eva . jIvAtmA pratisharIraM bhinno vibhurnityashcha .. 8.. dIpikA Atmano lakShaNamAha . j~nAneti . AtmAnaM vibhajate . sa dvividha iti . paramAtmano lakShaNamAha . tatreti . nityaj~nAnAdhikaraNatvamIshvaratvam . nanvIshvarasadbhAve kiM pramANam . na tAvatpratyakSham . taddhi bAhyAmAntaraM vA . nAdyaH arUpidravyatvAt . na dvitIyaH AtmasukhaduHkhAdivyatiriktatvAt . nApyanumAnaM li~NgAbhAvAditi chet na . a~NkurAdikaM sakartR^ikaM kAryatvAddhaTavat ityanumAnasyaiva pramANatvAt . upAdAnagocharAparokShaj~nAnachikIrShAkR^itimattvaM kartR^itvam . upAdAnaM samavAyikAraNam . sakalaparamANvAdisUkShmadarshitvAtsarvaj~natvam . yaH sarvaj~naH sa sarvavit ityAgamo.api tatra pramANam . jIvasya lakShaNamAha . jIva iti . sukhAdyAshrayatvaM jIvalakShaNam . nanu manuShyo.ahaM brAhmaNo.aham ityAdau sarvatrAha.npratyaye sharIrasyaiva viShayatvAchchharIramevAtmeti chet na . sharIrasyAtmave karapAdinAshe sharIranAshAdAtmano.api nAshaprasa.ngAt . nApIndriyANAmAtmatvam ##, `##yo.ahaM ghaTamadrAkShaM so.ahamidAnIM spR^ishAmi##'## ityanusandhAnAbhAvaprasa~NgAt . anyAnubhUte.arthe anyasyAnusa.ndhAnAyogAt . tasmAddeheindriyavyatirikto jIvaH sukhaduHkhAdivaichitryAtpratisharIraM bhinnaH . sa cha na paramANuH . sarvasharIravyApisukhAdyanupalabdhiprasa~NgAt . na madhyamaparimANavAn tathA sati anityatvaprasa~Ngena kR^ithAnAkR^itAbhyAgamaprasa~NgAt . tasmAnnityo vibhurjIvaH .. sukhAdyupalabdhisAdhanamindriyaM manaH . tachcha pratyAtmaniyatatvAdanantaM paramANurUpaM nityaM cha .. 9.. dIpikA manaso lakShaNamAha . sukheti . sparsharahitve sati kriyAvatvaM manaso lakShaNam . tadvibhajate . tachcheti . ekaikasyAtmana ekaikaM mana ityAtmanAmanekatvAn maso.apyanekatvamityarthaH . paramANurUpamiti . madhyamaparimANavattve anityatvaprasa~NgAdityarthaH . nanu mano vibhu sparsharahitve sati dravyatvAdAkAshAdivaditi chet na . manaso vibhutve
AtmamanaH sa.nyogasyA.asamavAyikAraNasyAbhAvAjj~nAnAnutpattiprasa~NgaH . na cha vibhudvayasa.nyogo.astviti vAchyam . tatsa.nyogasya nityatvena suShuptyabhAvaprasa~NgAta\, purItadravyatiriktasthale AtmamanaH sa.nyogasya sarvadA vidyamAnatvAt . aNutve tu yadA manaH purItat pravi.nshati tadA suShuptiH yadA nissarati tadA j~nAnotpattirityaNutvasiddhiH . \medskip\hrule\medskip atha tR^itiiyo.adhyaaya | chakShurmAtragrAhyo guNo rUpam.tachcha shuklanIlapItaraktaharitakapishachitra bhedAtsaptavidham . pR^ithivIjalatejovR^itti . tatra pR^ithivyAM saptavidham . abhAvasvarashuklaM jale . bhAvasvarashuklaM tejasi .. 1.. dIpikA rUpaM lakShayati . chakShuriti . sa.nkhyAdAvativyAptivAraNAya mAtrapadam . rUpatve.ativyAptivAraNAya guNapadam . nanvavyApyavR^ittinIlAdisamudAya eva chitrarUpamiti chet na . rUpasya vyApyavR^ittitvaniyamAt . nanu chitrapaTe avayavarUpasyaiva pratItiriti chet na . rUparahitatvena paTasyApratyakShatvaprasa.ngAt . na cha rUpavatsamavetatvaM pratyakShatvaprayojakaM gauravAt . tasmAtpaTasya pratyakShatvAnyathAnupapattyA chitrarUpasiddhiH . rUpasyAshrayamAha . pR^ithivIti . AshrayaM vibhajya darshayati . tatreti . rasanagrAhyo guNo rasaH . sa cha madhurAmlalavaNakatukaShAyatiktabhedAt ShaDvidhaH . pR^ithivIjalavR^ittiH . tatra pR^ithivyAM ShaDvidhaH . jale madhura eva .. 2.. dIpikA rasaM lakShayati . rasaneti . rasatve.ativyAptivAraNAya guNapadam . rasasyAshrayamAha . pR^ithivIti . AshrayaM vibhajya darshayati . tatreti . ghrANAgrAhyo guNo gandhaH . sa dvividhaH surabhirasurabhishcha . pR^ithivImAtravrittiH .. 3.. dIpikA gandhaM lakShayati . ghrANeti . gandhatve.ativyAptivAraNAya guNapadam . tvagindriyamAtragrAhyo guNaH sparshaH . sa cha trividhaH shItoShNAnuShNAshItabhedAt . pR^ithivyaptejovAyuvR^ittiH . tatra shIto jale . uShNastejasi . anuShNAshItaH pR^ithivIvAyavyoH .. 4.. dIpikA sparshaM lakShayati . tvagiti . sparshatve.ativyAptivAraNAya guNapadam . sa.nyogAdAvativyAptivAraNAya mAtrapadam . rUpAdichatuShTayaM pR^ithivyAM pAkajamanityaM cha . anyatra apAkajaM nityamanityam cha . nityagataM nityam anityagatamanityam .. 5.. dIpikA pAkajamiti . pAkastejaH sa.nyogaH . tena pUrvarUpaM nashyati rUpAntaramutpadyata ityarthaH . tatra paramANuShveva pAko na dvayaNukAdau . AmanikShipte ghaTe paramANuShu rUpAntarotpattau shyAmaghaTanAshe punadvaryaNukAdikrameNa raktaghaTotpattiH . tatra paramANavaH samavAyikAraNam . tejaH sa.nyogo.asamavAyikAraNam . adR^iShTAdikaM nimittakAraNam . dvayaNukAdirUpe kAraNarUpasamavAyikAraNamiti pIlupAkavAdino vaisheShikAH . pUrvaghaTasya nAshaM vinaiv avayavini avayaveShu cha
paramANuparyanteShu yugapadrUpAntarotpattiriti piTharapAkavAdino naiyAyikAH . ata eva pArthivaparamANurUpAdikamanityamanityarthaH . anyatra jalAdAvityarthaH . nityagatamiti . paramANugatamityarthaH . anityagatamiti . dvayaNukAdigatabhityarthaH . rUpAdichatuShTayam udbhUtaM pratyakSham . anudbhUtamapratyakSham . udbhUtatvaM pratyakShatvaprayojako dharmaH . tadabhAvo.anudbhUtatvam . ekatvAdivyavahArahetuH sa.nkhyA . sA navadravyavR^ittiH ekatvAdiparArdhaparyantA . ekatvaM nityamanityaM cha . nityagataM nityam . anityagatamanityam . dvitvAdikaM tu sarvatrA.anityameva .. 6.. dIpikA sa.nkhyA lakShayati . eketi . mAnavyavahArAsAdhAraNakAraNaM parimANam . navadravyavR^ittiH . tachchurvidham . aNu mahat dIrghaM hR^iasvaM cheti .. 7.. dIpikA parimANaM lakShayati . mAneti . parimANaM vibhajate . tachcheti . bhAvapradhAno nirdeshaH . aNutvaM\,mahattvaM\,dIrghatvaM\,hrasvatvaM chetyarthaH . pR^ithagvyavahArAsAdhAraNakAraNaM pR^ithakvatvam . sarvadravyavR^ittiH ..8.. dIpikA sa.nyuktavyavahArahetuH sa.nyogaH . sarvadravyavR^ittiH .. 9.. dIpikA sa.nyogaM lakShayati . sa.nyukteti . imau sa.nyuktau iti vyavahAraheturityarthaH . sa.nkhyAdilakShaNe sarvatra dikkAlAdAvativyaptivAraNAya asAdhArANeti visheShaNIyam . sa.nyogo dvividhaH karmajaH sa.nyogajashcheti . Adyo hastakriyayA hastapustakasa.nyogaH . dvitIyo hastapustakasa.nyogAtkAyapustakasa.nyogaH . avyApyavR^ittiH sa.nyogaH . svAtyantAbhAvasamAnAdhikaraNatvamavyApyavR^ittitvam . sa.nyoganAshako guNo vibhAgaH . sarvadravyavR^ittiH .. 10.. dIpikA vibhAgaM lakShayati . sa.nyogeti . kAlAdAvativyAptivAraNAya guNa iti . rUpAdAvativyAptivAraNAya sa.nyoganAshaka iti . vibhAgo.api dvividhaH karmajo vibhAgajashcheti . Adyo hastapustakavibhAgaH . dvitIyo hastapustakavibhAgAtkAyapustakavibhAgaH . parAparavyavahArAsAdhAraNakAraNe paratvAparatve . pR^ithivyAdichatuShTaya manovR^ittinI . te dvividhe dikkR^ite kAlakR^ite cha . dUrasthe dikkR^itaM paratvam . samIpasthe dikkR^itamaparatvam . jyeShThe kAlakR^itaM paratvam . kaniShThe kAlakR^itamaparatvam .. 11.. dIpikA paratvAparatvayorlakShaNamAha . parApareti . paravyavahArAsAdhAraNakAraNaM paratvam . aparavyavahArAsAdhAraNakAraNamaparatvam ityarthaH . te vibhajate . te dvividhe iti . dikkR^itayorUdAharaNamAha . dUrastha iti . kAlakR^ite udAharati . jyeShTha iti . AdyapatanAsamavAyikAraNaM gurUtvam . pR^ithivIjalavR^itti .. 12..
dIpikA gurUtvaM lakShayati . Adyeti . dvitIyAdipatanasya vegAsamavAyikAraNatvadvege.ativyAptivAraNAya Adyeti . AdyasyandanAsamavAyikAraNaM dravatvam . pR^ithivyaptejovR^itti . taddvividhaM sA.nsiddhikaM naimittikaM cha.sA.nsiddhikaM jale . naimittikaM pR^ithivItejasoH . pR^ithivyAM ghR^itAdAvagni sa.nyogajaM dravatvam . tejasi suvarNAdau .. 13 .. dIpikA dravatvaM lakShayati . Adyeti . syandanaM prasravaNam . tejaHsa.nyogajaM naimittikam . tadbhinnaM sA.nsiddhikam . pR^ithivyAM naimittikamudAharati . ghR^itAdAviti . tejasi tadAha . suvarNAdAviti . chUrNAdipiNDIbhAvaheturguNaH snehaH . jalamAtravR^ittiH .. 14.. dIpikA snehaM lakShayati . chUrNeti . kAlAdAvativyAptivAraNAya guNapadam . rUpAdAvativyAptivAraNAya piNDIbhAveti . shrotragrAhyo guNaH shabdaH\, AkAshamAtravR^ittiH . sa dvividhaH\, dhvanyAtmakaH varNAtmakashcha . tatra dhvanyAtmakaH bheryAdau . varNAtmakaH sa.nskR^itabhAShAdirUpaH .. 15.. shabdaM lakShayati . shrotreti . shabdatve.ativyAptivAraNAya guNapadam . rUpAdAvativyAptivAraNAya shrotreti . shabdAstrividhaH sa.nyogajaH\, vibhAgajaH\, shabdajashcheti . tatra Adyo bherIdaNDasa.nyogajanyaH . dvitIyo va.nshe pATayamAne daLadvayavibhAgajanyashchaTAshabdaH . bheryAdideshamArabhya shrotradeshaparyantaM dvitIyAdishabdAH shabdajAH . sarvevyavahAraheturguNo buddhirj~nAnam . sA dvividhA smR^itiranubhavashcha .. 16.. dIpikA buddherlakShaNamAha . sarvavyavahAreti . kAlAdAvativyAptivAraNAya guNa iti . rUpAdAvativyAptivAraNAya sarvavyavahAra iti . jAnAmItyanuvyavasAyagamyaM j~nAnameva lakShaNamiti bhAvaH . buddhiM vibhajate . seti . sa.nskAramAtrajanyaM j~nAnaM smR^itiH .. 17.. dIpikA smR^iterlakShaNamAH . sa.nskAreti . bhAvanAkhyaH sa.nskAraH . sa.nskAradhva.nse.ativyAptivAraNAya j~nAnamiti . ghaTAdipratyakShe.ativyAptivAraNAya sa.nskArajanyamiti . pratyabhij~nAyAm ativyAptivAraNAya mAtrapadam . tadbhinnaM j~nAnamanubhavaH . sa dvividhaH\, yathArtho.ayathArthashcha .. 18.. dIpikA anubhavaM lakShayati . tadbhinnamiti . smR^itibhinnaM j~nAnamanubhava ityarthaH . anubhavaM vibhajate . sa dvividha iti . tadvati tatprakArako.anubhavo yathArthaH . yathA rajate idaM rajatamiti j~nAnam . saiva prametyuchyate .. 19..
dIpikA yathArthAnubhavasya lakShaNamAha . tadvatIti . nanu ghaTe ghaTatvam iti pramAyAmavyAptiH\, ghaTatve ghaTAbhAvAditi chet na\, yatra yatsa.nbandho.asti tatra tatsa.nbandhAnubhavaH ityarthAddhaTatve ghaTasa.nbandho.astIti nAvyAptiH . saiveti . yathArthAnubhava eva shAstre prametyuchyata ityarthaH . tadabhAvavati tatprakArako.anubhavo.ayathArthaH . yathA shuktAvida.nrajatamiti j~nAnam . saiva apramA ityuchyate .. 20.. dIpikA ayathArthAnubhavaM lakShayati . tadabhAvavatIti . nanvidaM sa.nyogIti pramAyAmativyAptiriti chet na . yadavachChedena yatsa.nbandhAbhAvastadavachChedena tatsa.nbandhaj~nAnasya vivikShitatvAt . sa.nyogAbhAvAvachChedena sa.nyogaj~nAnasya bhramatvAtsa.nyogAvachChedena sa.nyogasa.nbandhasya sattvAnnAtivyAptiH . yathArthAnubhavaH chaturvidhaH pratyakShAnumityupamitishAbdabhedAt .. 21.. dIpikA yathArthAnubhavaM vibhajate . yathArtheti . tat karaNamapi chaturvidhaM pratyakShAnumAnopashabda bhedAt .. 22.. dIpikA prasaN^gAtpramAkaraNaM vibhajate . tatkaraNamapIti . pramAkaraNamityarthaH . pramAkaraNaM pramANamiti pramANasAmAnyalakShaNam . asAdharaNaM kAraNaM karaNam .. 23.. dIpikA karaNalakShaNamAha . asAdhAraNeti . dikkAlAdAvativyAptivAraNAya asAdhAraNeti . kAryaniyatapUrvavR^itti kAraNam .. 24.. dIpikA kAraNalakShaNamAha . kAryeti . pUrvavR^itti kAraNamityukte rAsabhAdAvativyAptiH syAdato niyateti . tAvanmAtre kR^ite kArye.ativyAptirataH pUrvavR^ittIti . nanu tanturUpamapi paTaM prati kAraNaM syAdati chet na\, ananyathAsiddhatve satIti visheShaNAt . ananyathAsiddhatvamanyathAsiddhirahitatvam . anyathAsiddhiH trividhA ##-## yena sahaiva yasya yaM prati pUrvavR^ittitvamavagamyate taM prati tena tadanyathAsiddham . yathA tantunAM tanturUpaM tantutvaM cha paTaM prati . taM prati tadanyathAsiddham . yathA shabdaM prati pUrvavR^itittve j~nAta eva paTaM pratyAkAshasya . anyatra kL^iptaniyatapUrvavatirna eva kAryasa.nbhave tatsahabhUtamanyathAsiddham . yathA pAkajasthale gandhaM prati rUpaprAgabhAvasya . eva~ncha ananyathAsiddhaniyatapUrvavR^ittitvaM kAraNatvam . kAryaM prAgabhAvapratiyogi .. 25.. dIpikA kAryalakShaNamAha . kAryamiti . kAraNaM trividham ##-## samavAyyasamavAyinimittabhedAt .. 26..
yat samavetaM kAryaM utpadyate tat samavAyikAraNam . yathA ta.ntavaH paTasya\, paTashcha svagatarUpAdeH .. 27.. dIpikA kAraNaM vibhajate . kAraNamiti . samavAyikAraNasya lakShaNamAha ##------## yatsamavetamiti . yasmin samavetamityarthaH . asamavAyikAraNaM lakShayati ##----## kAryaNeti . kAryeNetyetadudAharati ##-----## tantusa.nyoga iti . kAryeNa kAraNena vA saha ekasminnarthe samavetatve sati yatkAraNaM tadasamavAyikAraNam . yathA ta.ntusa.nyogaH paTasya\, tanturUpaM paTarUpasya .. 28.. dIpikA kAryeNa paTena saha ekasmi.nstantau samavetatvAttantusa.nyogaH paTasyAsamavAyikAraNamiyarthaH . kAraNenetyetadudAharati ##----## tanturUpamiti . kAraNena paTena saha ekasmi.nstantau samavetatvAt . tadubhayabhinnaM kAraNaM nimittakAraNam . yathA turIvemAdikaM paTasya .. 29.. dIpikA tanturUpaM paTarUpasyAsamavAyikAraNamityarthaH . nimittakAraNaM lakShayati ##---## tadubhayeti . samavAyyasamavAyibhinnakAraNaM nimittakAraNamityarthaH . tadetattrividhakAraNamadhye yadasAdhAraNaM kAraNaM tadeva karaNam .. 30.. dIpikA karaNalakShaNamupasa.nharati ##----## tadetaditi . \medskip\hrule\medskip atha chaturtho.adhyaaya | tatra pratyakShaj~nAnakaraNaM pratyakSham .. 31.. dIpikA pratyakShalakShaNamAha ##------## tatreti . pramANachatuShTayamadhye ityarthaH . indriyArthasannikarShajanyaM j~nAnaM pratyakSham . taddvividhaM nirvikalpakaM savikalpakaM cheti . tatra niShprakArakaM j~nAnaM nirvikalpakaM yathedaM ki~nchit . saprakArakaM j~nAnaM savikalpakaM yathA Dittho.ayaM\, brAhmaNo.ayaM\, shyAmo.ayaM\, pAchako.ayamiti .. 32.. dIpikA pratyakShaj~nAnasya lakShaNamAha ##--------## indriyeti . indryiyaM chakShurAdikam\, artho ghaTAdiH\, tayoH sa.nnikarShaH sa.nyogAdiH\, tajjanyaM j~nAnamityarthaH . tadvibhajate taddvividhamiti . nirvikalpasya lakShaNamAha ##-------## niShprakArakamiti . visheShaNavisheShyasa.nbandhAnavagAhi j~nAnamityarthaH . nanu nirvikalpake kiM pramANamiti chet na\, gauriti vishiShTaj~nAnaM visheShaNaj~nAnajanyaM\, vishiShTaj~nAnatvAt\, daNDIti j~nAnavat ityanumAnasya pramANatvAt . visheShaNaj~nAnasyApi savikalpakatve.anavasthAprasa~NgAnnirvikalpakasiddhiH . savikalpakaM lakShayati . saprakArakamiti . nAmajAtyAdivisheShyavisheShaNasa.nbandhAvagAhi j~nAnamityarthaH . savikalpakamudAharati . yatheti . pratyakShaj~nAnaheturindriyArthasa.nnikarShaH ShaDvidhaH . sanyogaH\,
sa.nyuktasamavAyaH\, sa.nyuktasamavetasamavAyaH\, samavAyaH\, samavetasamavAyaH\, visheShaNavisheShyabhAvashcheti .. 33.. dIpikA indriyArthasa.nnikarShaM vibhajate . pratyakSheti . chakShuShA ghaTapratyakShajanane sa.nyogaH sannikarShaH .. 34.. dIpikA sa.nyogasa.nnikarShamudAharati . chakShuSheti . dravyapratyakShe sarvatra sa.nyogaH sa.nnikarShaH . AtmA manasA sa.nyujyate\, mana indriyeNa\, indriyamarthena\, tataH pratyakShaj~nAnamutpadyate ityarthaH . ghaTarUpapratyakShajanane sa.nyukta samavAyaH sa.nnikarShaH . chakShuH sa.nyukte ghaTe rUpasya samavAyAt .. 35.. dIpikA sa.nyuktasamavAyamudAharati . ghaTarUpeti . tatra yuktimAha . chakShuHsa.nyukta iti . rUpatvasAmAnyapratyakShe sa.nyuktasamavetasamavAyaH sannikarShaH . chakShuH sa.nyukte ghaTe rUpaM samavetaM\, tatra rUpatvasya samavAyAt .. 36.. dIpikA sa.nyuktasamavetasamavAyamudAharati . rUpatveti . shrotreNa shabdasAkShAtkAre samavAyaH sannikarShaH karNavivaravartyAkAshasya shrotratvAt shabdasyAkAshaguNatvAt guNaguNinoshcha samavAyAt .. 37.. dIpikA samavAyamudAharati . shrotreNeti . tadupapAdayati . karNeti . nanu dUrasthashabdasya kathaM shrotrasambandha iti chet na\, vIchItara~NganyAyena vA shabdAntarotpattikrameNa shrotradeshe jAtasya shrotreNa sa.nbandhAtpratyakShasa.nbhavaH . shabdatvasAkShAtkAre samavetasamavAyaH sannikarShaH shrotrasamavete shabde shabatvasya samavAyAt .. 38.. dIpikA samavetasamavAyamudAharati . shabdatveti . abhAvapratyakShe visheShaNavisheShyabhAvaH sannikarShaH\, ghaTAbhAvavadbhUtalamityatra chakShuH sa.nyukte bhUtale ghaTAbhAvasya visheShaNatvAt .. 39.. dIpikA visheShaNavisheShyAbhAvamudAharati . abhAveti . tadupapAdayati . ghaTAbhAvavaditi . bhUtale ghaTo nAstItyatra abhAvasya visheShyatvaM draShTavyam . etena anupalabdheH pramANAntaratvaM nirastam . yadyatra ghaTo.abhaviShyattarhi bhUtalamivAdrakShyata\, darshanAbhAvAnnAstIti tarkitapratiyogisatvavirodhyanupalabdhisahakR^itendriyeNaiva abhAvaj~nAnotpattau anupalabdheH pramANAntaratvAsa.nbhavAt . adhikaraNaj~nAnArthamapekShaNIyendriyasyaiva karaNatvopapattAvanupalabdheH karaNatvayogAt . visheShaNavisheShyabhAvo visheShaNavisheShyasvarUpameva\, nAtiriktaH sa.nbandhaH . pratyakShaj~nAnamupasa.nharastasya karaNamAha . evamiti .
evaM sannikarShaShaTkajanyaM j~nAnaM pratyakShaM\, tatkaraNamindriyam\, tasmAdindriyaM pratyakShapramANamiti siddham .. 40.. dIpikA asAdhAraNakAraNatvAdindriyaM pratyakShaj~nAnakaraNamityarthaH . pratyakShapramANamupasa.nharati . \medskip\hrule\medskip atha pa.nchamo.adhyaaya | anumitikaraNamanumAnam .. 1.. dIpikA anumAnaM lakShayati ##------## anumitikaraNamiti . parAmarshajanyaM j~nAnamanumitiH .. 2.. dIpikA anumitiM lakShayati ##---## parAmarsheti . nanu sa.nshayottarapratyakShe.ativyAptiH sthANupurUShasa.nshayAnantaraM purUShatvavyApyakarAdimAnayam iti parAmarshe sati purUSha eva iti pratyakShajananAt . na cha tatrAnumitireveti vAchyam . purUShaM sAkShAtkaromi ityanuvyavasAyavirodhAditi chet na\, pakShatAsahakR^itaparAmarshajanyatvasya vivikShitvAt . siShAdhayiShAvirahavishiShTasiddhayabhAvaH pakShatA . sAdhyasiddhiranumitipratibandhikA . siddhisattve.api anumiyuyAm itIchChAyAmanumitidarshanAt . siShAdhayiShottejikA . tatshchottejakAbhAvavishiShTamaNyabhAvasya dAhakAraNatvavatsiShAdhayiShAvirahavishiShTasiddhayabhAvasyApyanumitikAraNatv am . vyAptivishiShTapakShadharmatAj~nAnaM parAmarshaH . yathA vahnivyApyadhUmavAnayaM parvata iti j~nAnaM parAmarshaH . tajjanyaM parvato vahnimAniti j~nAnamanumitiH .. 3.. dIpikA parAmarshaM lakShayati ##-----## vyAptIti . vyAptiviShayakaM yatpakShadharmatAj~nAnaM sa parAmarsha ityarthaH . parAmarshamabhinIya darshayati ##------## yatheti . anumitimabhinIya darshayati ##-------## tajjanyamiti . parAmarshajanyamityarthaH . vyAptilakShaNamAha ##----## yatreti . yatra yatra dhUmastatra tatrAgniriti sAhacharyaniyamo vyAptiH .. 4.. dIpikA yatra dhUmastatrAgniH iti vyApterabhinayaH . sAhacharyaniyamaH iti lakShaNam . sAhacharyaM sAmAnAdhikaraNyaM\, tasya niyamaH . hetusamAnAdhikaraNAtyantAbhAvApratiyogisAdhyasAmAnAdhikaraNyaM vyApAptirityarthaH . vyApyasya parvatAdivR^ittitvaM pakShadharmatA .. 5.. dIpikA pakShadharmatArUpamAha ##--------## vyApyasyeti . anumAnaM dvividhaM ##--## svArthaM parArthaM cha .. 6..
tatra svArthaM svAnumitihetuH\, tathAhi\, svayameva bhUyodarshanena yatra yatra dhUmastatra tatrAgniriti mahAnasAdau vyAptiM gR^ihItvA parvatasamIpaM gataH\, tadgate chAgnau sandihAnaH parvate dhUmaM pashyan vyAptiM smarati yatra yatra dhUmastatra tatrAgniH iti . tadantaraM vahnivyApyadhUmavAnayaM parvata iti j~nAnamutpadyate\, ayameva li~NgaparAmarsha ityuchyate . tasmAt parvato vahnimAniti j~nAnamanumitiH utpadyate . tadetat svArthAnumAnam .. 7.. dIpikA anumAnaM vibhajate ##--------## anumAnamiti . svArthAnumAnaM darshayati svayameveti . nanu pArthivatvalohalekhyatvAdau shatashaH sahachAradarshane.api vajramaNau vyabhichAropalabdherbhUyodarshanena kathaM vyAptigraha iti chet na . vyabhichAraj~nAnavirahasahakR^itasahachAraj~nAnasya vyAptigrAhakatvAt . vyabhichAraj~nAnaM nishchayaH sha~NkA cha . tadvirahaH kvachittarkAt\, kvachitsvataH siddha eva . dhUmAgnyorvyAptigrahe kAryakAraNabhAvabha~Ngaprasa~NgalakShaNastarko vyabhichArasha~NkAnivartakaH . nanu sakalavahnidhUmayorasannikarShAtkathaM vyAptigraha iti chet na . vahnitvadhUmatvarUpasAmAnyapratyAsattyAsakalavahnidhUmaj~nAnasa.nbhavAt . tasmAditi . li~NgaparAmarshAdityarthaH . yattu svayaM dhUmAdagnimanumAya paraMpratibodhayituM pa~nchAvayava vAkyaM prayujyate tat parArthAnumAnam . yathA parvato vahnimAn\, dhUmatvAt \, yo yo dhUmavAn sa vahnimAn yathA mahAnasaH\, tathA chAyaM\, tasmAttatheti . anena pratipAditAt li~NgAt paro.apyagniM pratipadyate . dIpikA parArthAnumAnamAha ##----------## yattviti . yachchhabdasya ##`## tatparArthAnumAnam ##'## iti tachchhabdenAnvayaH . pa~nchAvayavavAkyamudAharati ##-----## yatheti . pratij~nA ##-## hetu ##-## udAharaNa ##-## upanaya ##-## nigamanAni pa~nchAvayavAH . parvato vahnimAniti pratij~nA . dhUmavatvAt iti hetuH . yo yo dhUmavAn sa vahnimAn yathA mahAnasa ityudAharaNam . tathA cha ayamiti upanayaH . tasmAttatheti nigamanam .. 9.. dIpikA avayavasvarUpamAha ##---------## pratij~neti .. udAhR^itvAkye pratij~nAdivibhAgamAha ##-------## parvato vahnimAniti .. sAdhyavattayA pakShavachanaM pratij~nA . pa~nchamyantaM li~NgapratipAdakaM hetuH . vyAptipratipAdakaM udAharaNam . vyAptivishiShTali~NgapratipAdakaM vachanamupanayaH . hetusAdhyavattayA pakShapratipAdakaM vachanaM nigamanam . abAdhitatvAdikaM nigamanaprayojanam . svArthAnumitiparArthAnumityoH li~NgaparAmarsha eva karaNam . tasmAt li~NgaparAmarsho.anumAnam .. 10.. dIpikA anumitikaraNamAha ##---## svArtheti . nanu vyAptismR^itipakShadharmatAj~nAnAbhyAmeva anumitisa.nbhave vishiShTaparAmarshaH kimarthama~NgIkartavya iti chet na\, ##`## vahnivyApyavAnayam ##'## iti shAbdaparAmarshasthale parAmarshasyAvashyakatayA lAghavena sarvatra parAmarshasyaiva kAraNatvAt . li~NgaM na karaNam\, atItAdau vyabhichArAt . ##`## vyApAravatvakAraNaM karaNam ##'## iti mate parAmarshadvArA vyAptij~nAnaM karaNam . tajjanyatve sati tajjanyajanako vyApAraH . anumAnamupasa.nharati ##-## tasmAditi .
li~NgaM trividham . anvayavyatireki\, kevalAnvayi\, kevalavyatireki cheti . anvayena vyatirekeNa cha vyAptimadanvayavyatireki . yathA vahnau sAdhye dhUmavattvam . yatra dhUmastatrAgniyarthA mahAnasa ityanvayavyAptiH . yatra vahnirnAsti tatra dhUmo.api nAsti yathA mahAhR^ida iti vyAptirekavyAptiH .. 11.. dIpikA li~NgaM vibhajate ##---## li~Ngamiti .. anvayavyatirekiNaM lakShayati ##---## anvayeneti .. hetusAdhyayorvyAptiranvayavyAptiH\, tadabhAvayorvyAptirvyatirekavyAptiH . anvayamAtravyAptikaM kevalAnvayi . yathA ghaTaH abhidheyaH prameyatvAt paTavat . atra prameyatvAbhidheyatvayoH vyatirekavyAptirnAsti\, sarvasyApi prameyatvAt abhidheyatvAchcha .. 12.. dIpikA kevalAnvayino lakShaNamAha ##--------## anvayeti .. kevalAnvayisAdhyakaM li~NgaM kevalAnvayi . ##(##vR^ittimat##)## atyantAbhAvApratiyogitvaM kevalAnvayitvam . IshvarapramAviShayatvaM sarvapadAbhidheyatvaM cha sarvatrAstIti vyatirekAbhAvaH . vyatirekamAtravyAptikaM kevalavyatireki\, yathA pR^ithivItarebhyo bhidyate gandhavattvAt . yaditarebhyo na bhidyate na tadgandhavat yathA jalam . na cheyaM tathA . tasmAnna tatheti . atra yadgandhavat taditarabhinnam ityanvayadR^iShTAnto nAsti\, pR^ithivImAtrasya pakShatvAt .. 13.. dIpikA kevalavyatirekiNo lakShaNamAha ##---## vyatireketi . tadudAharati##-##yatheti . nanvitarabhedaH prasiddho vA na vA . Adye yatra prasiddhastatra hetusattve anvayitvam\, asattve asAdhAraNyam . dvitIye sAdhyaj~nAnAbhAvAtkathaM tadvishiShTAnumitiH . visheShaNaj~nAnAbhAve vishiShTaj~nAnAnudayAtpratiyogij~nAnAbhAvAdvayatirekavyAptij~nAnamapi na syAditi chet na . jalAditrayodashAnyonyAbhAvAnAM trayodashasu pratyekaM prasiddhAnAM melanaM pR^ithivyAM sAdhyate . tatra trayodhatvAvachchhinnabhedAtmaka ##-## sAdhyasyaikAdhikaraNavR^ittitvAbhAvAnnAnvayitvAsAdhAraNye . pratyekAdhikaraNaprasiddhayA sAdhyavishiShTAnumitiH vyatirekavyAptinirUpaNaM cheti . sandigdhasAdhyavAn pakShaH . yatA dhUmavattve hetau parvataH .. 14.. dIpikA pakShalakShaNamAha ##-------## sandigdheti .. nanu shravaNAntarabhAvimananasthale avyAptiH . tatra vedavAkyairAtmano nishchitvena sandehAbhAvAt . ki~ncha pratyakShe.api vahnau yatrechchhayAnumitistatrAvyAptiriti chet na\, uktapakShatAshrayatvasya pakShalakShaNatvAt . nishchitasAdhyavAn sapakShaH\, yathA tatraiva mahAnasam .. 15.. dIpikA sapakShalakShaNamAha ##--------## nishchiteti .. nishchitasAdhyA.abhAvavAn vipakShaH . yathA tatraiva mahAhradaH .. 16..
dIpikA vipakShalakShaNamAha ##-----## nishchiteti .. savyabhichAraviruddhasatpratipakShAsiddhabAdhitAH pa~ncha hetvAbhAsAH .. 17.. dIpikA evaM saddhetUnnirUpya asaddhetUnnirUpayituM vibhajate ##------## savyabhichAreti .. anumitipratibandhakayathArthaj~nAnaviShayatvaM hetvAbhAsatvam . savyabhichAraH anaikAntikaH . sa trividhaH sAdhAraNAsAdhAraNAnupasa.nhAribhedAt .. 18.. dIpikA savyabhichAraM vibhajate ##----## sa trividha iti .. tatra sAdhyAbhAvavadvR^ittiH sAdhAraNaH anaikAntikaH\, yathA parvato vahnimAn prameyatvAt iti . prameyatvasya vahnayabhAvavati hrade vidyamAnatvAt .. 19.. dIpikA sAdhAraNaM lakShayati ##-----## tatreti .. udAharati ##----## yatheti .. sarvasapakShavipakShavyAvR^ittaH pakShamAtravR^ittiH asAdhAraNaH . yathA shabdo nityaH shabdatvAt iti . shabdatvaM hi sarvebhyo nityebhyo.anityebhyashcha vyAvR^ittaM shabdamAtravR^ittiH .. 20.. dIpikA asAdhAraNaM lakShayati ##-----## sarveti .. anvayavyatirekadR^iShTAntarahito.anupasa.nhArI . yathA sarvamanityaM prameyatvAditi . atra sarvasyApi pakShatvAt dR^iShTAnto nAsti .. 21.. dIpikA anupasa.nhAriNo lakShaNamAha ##--------## anvayeti .. sAdhyAbhAvavyApto heturvirUddhaH . yathA shabdo nityaH kR^itakatvAditi . kR^itakatvaM hi nityatvAbhAvenA.anityatvena vyAptam .. 22.. dIpikA virUddhaM lakShayati ##-----## sAdhyeti .. yasya sAdhyAbhAvasAdhakaM hetvantaraM vidyate sa satpratipakShaH . yathA shabdo nityaH shrAvaNatvAt shabdatvavat . shabdo.anityaH kAryatvAt ghaTavat .. 23.. dIpikA satpratipakShaM lakShayati ##----## yasyeti .. asiddhastrividhaH ##----## AshrayAsiddhaH\, svarUpAsiddho vyApyatvAsiddhashcheti .. 24.. dIpikA asiddhaM vibhajate ##---## asiddha iti .. AshrayAsiddho yathA gaganAravindaM surabhi aravindatvAt sarojAravindat . atra gaganAravindamAshrayaH sa cha nAstyeva .. 25..
dIpikA AshrayAsiddhamudAharati ##---## gaganeti .. svarUpAsiddho yathA shabdo guNashchAkShuShatvAt . atra chAkShuShatvaM shabdaM nAsti shabdasya shrAvaNatvAt .. 26.. dIpikA svarUpAsiddhamudAharati ##---## yatheti .. sopAdhiko hetuH vyApyatvAsiddhaH . sAdhyavyApakatve sati sAdhanAvyApakatvaM upAdhiH . sAdhyasamAnAdhikaraNAtyantAbhAvApratiyogitvaM sAdhyavyApakatvam . sAdhanavanniShThAtyantAbhAvapratiyogitvaM sAdhanAvyApakatvam . parvato dhUmavAnvahnimatvAdityatra Ardrendhanasa.nyoga upAdhiH . tathAhi . yatra dhUmastatrArdrendhanasa.nyoga iti sAdhyavyApakatA . yatra vahnistatrArdrendhanasa.nyogo nAsti ayogolake Ardrendhanasa.nyogAbhAvAditi sAdhanAvyApakatA . evaM sAdhyavyApakatve sati sAdhanAvyApakatvAdArdrendhanasa.nyoga upAdhiH . sopAdhikatvAt vahnimattvaM vyApyatvAsiddham .. 27.. dIpikA vyApyatvAsiddhasya lakShaNamAha ##---## sopAdhika iti .. upAdherlakShaNamAha ##---## sAdhyeti .. upAdishchaturvidhaH kevalasAdhyavyApakaH\, pakShadharmAvachchhinnasAdhyavyApakaH\, sAdhanAvachchhinnasAdhyavyApakaH\, udAsInadharmAvachchhinnasAdhyavyApakashcheti . AdyaH Ardrendhanasa.nyogaH . dvitIyo yathA vAyuH pratyakShaH pratyakShasparshAshrayatvAt ityatra bahirdravyatvAvachchhinnapratyakShatvavyApakamudbhUtarUpavattvam . tR^itIyo yathA ##---## prAgabhAvo vinAshI janyatvAdityatra janyatvAvachchhinnAnityatvavyApakaM bhAvatvam . chaturtho yathA ##---## prAgabhAvo vinAshI prameyatvAt ityatra janyatvAvachchhinnAnityatvavyApakaM bhAvatvam . yasya sAdhyAbhAvaH pramANAntareNa nishchitaH sa bAdhitaH . yathA vahniranuShNo dravyatvAt jalavat . atrAnuShNatvaM sAdhyaM tadabhAva uShNatvaM sparshanapratyakSheNa guhyAta iti bAdhitatvam .. 28.. dIpikA bAdhitasya lakShaNamAha ##----## yasyeti .. atra bAdhasya grAhyAbhAvanishchayatvena\, satpratipakShasya virodhij~nAnasAmagrItvena sAkShAdanumitipratibandhakatvam . itareShAM tu parAmarshapratibandhakatvam . tatrApi sAdhAraNasyAvyabhichArAbhAvarUpatayA\, virUddhasya samAnAdhikaraNyAbhAvatayA vyApyatvAsiddhasya vishiShTavyAptyabhAvatayA\, asAdhAraNanupasa.nhAriNoH vyAptisa.nshayAdhAyakatvena vyAptij~nAnapratibandhakatvam\, AshrayAsiddhisvarUpAsiddhayoH pakShadharmatAj~nAnapratibandhakatvam . upAdhistu vyabhichAraj~nAnadvArA vyAptij~nAnapratibandhakaH . siddhasAdhanaM tu pakShatAvighaTakatayA AshrayAsiddhAvantarbhavatIti prA~nchaH . nigrahasthAnAntaramiti navInAH .. \medskip\hrule\medskip atha shhashhTho.adhyaaya | upamitikaraNamupamAnam . sa.nj~nAsa.nj~nisambandhaj~nAnamupamitiH . tatkaraNaM sAdR^ishyaj~nAnam . atideshavAkyArthasmaraNamavAntara vyApAraH . tathA hi kashchidgavayashabdArthamajAnan kutishchit AraNyakapuruShAdgosadR^isho gavaya iti shrutvA vanaM gato vAkyArthaM smaran gosadR^ishaM piNdaM pashyati . tadantaramasau gavayashabdavAchya ityupamitirUtpadyate .. 1..
dIpikA upamAnaM lakShayati ##----## upamitikaraNamiti .. \medskip\hrule\medskip atha saptamo.adhyaaya | AptavAkyaM shabdaH . Aptastu\, yathArthavaktA . vAkyaM padasamUhaH . yathA gAmAnayeti . shaktaM padam . asmAtpadAt ayamartho boddhavya itIshvarasa.nketaH shaktiH .. 1.. dIpikA shabdaM lakShayati ##---## Apteti .. AptaM lakShayati ##---## Aptastviti .. vAkyalakShaNamAha ##----## vAkyamiti .. padalakShaNamAha ##---## shaktamiti .. arthasmR^ityanukUlapadapadArthasa.nbandhaH shaktiH . sA cha padArthAntaramiti mImA.nsakAH . tannirAsArthamAha ##---## asmAditi .. DitthAdInAmiva ghaTAdInAmapi sa.nketa eva shaktiH na tu padArthAntaramityarthaH . nanu gavAdipadAnAM jAtAveva shaktiH\, visheShaNatayA jAteH prathamamupasthitvAt . vyaktilAbhAstu AkShepAditi kechit . tat na\, gAmAnyetyAdau vR^iddhavyavahAreNa sarvatrAnayanAdervyaktAveva sa.nbhavena\, jAtivishiShTavyaktAveva shaktikalpanAt . shaktigrahashcha vR^iddhavyavahAreNa . vyutpitsurbAlo ##`##gAmAnaya##'## ityuttamavR^iddhavAkyashravaNAntaraM madhyamavR^iddhasya pravR^ittimupalabhya gavAnayanaM cha dR^iShTvA madhyamavR^iddhapravR^ittijanakaj~nAnasyAnvayavyatirekAbhyAM vAktajanyatvaM nishchitya ##`##ashvamAnaya gAM badhAna##'## iti vAkyAntare AvApodvApAbhyAM gopadasya gotvavishiShTe shaktiH\, ashvapadasya ashvatvavishiShTe shaktiriti vyutpadyate . nanu sarvatra kAryaparatvAdvayavahArasya kAryaparavAkya eva vyutparttina siddhapara iti chet na . ##`## kAshyAM tribhuvantilako bhUpatirAste ##'## ityAdau siddhe.api vyavahArAt\, ##`## vikasitapadme madhukarastiShThati ##'## ityAdau prasiddhapadasamabhivyavahArAtsiddhe.api madhukarAdivyutpattidarshanAchcha . lakShaNApi shabdavR^ittiH . shakyasa.nbando lakShaNA . ga~NgAyAM ghoSha ityatra ga~NgApadavAchyapravAhasa.nbandhAdeva tIropasthitau tIre.api shaktirna kalpyate . saidhavAdau lavaNAshvayoH parasparasa.nbandhAbhAvAnnAnAshaktikalpanam . lakShaNA trividhA ##----## jahallakShaNA\, ajahallakShaNA\, jahadajallakShaNA cheti . yatra vAchyArthasyAnvayAbhAvaH tatra jahallakShaNA . yathA ma~nchAH kroshantIti . yatra vAchyArthasyApyanvayaH\, tatra ajahaditi . yathA chhatriNo gacchantIti . yatra vAchyaikadeshatyAgena ekadeshAnvayaH\, tatra jahadajahaditi . yathA tattvamasIti . gauNyapi lakShaNaiva lakShyamANaguNasa.nbandhasvarUpA yathA agnirmANavaka iti . vya~nchanApi shaktilakShaNAntarbhUtA\, shabdashaktimUlA arthashaktimUlA cha . anumAnAdinA anyathAsiddhA . tAtparyAnupapattirlakShaNAbIjam . tatprItItIchchhayochcharitatvaM tAtparyam . tAtparyaj~nAna~ncha vAkyArthaj~nAne hetuH nAnArthAnurodhAt . prakaraNAdikaM tAtparyagrAhakam . dvAramityAdau pidhehIti shabdAdhyAhAraH . nanu arthaj~nAnArthatvAchchhabdasyArthamavij~nAya shabdAdhyAhArAsa.nbhavAdarthAdhyAhAra eva yukta iti chet na . padavisheShajanyapadArthopastitheH shAbdaj~nAne hetutvAt . anyathA ##`## ghaTaH karmatvamAnayaM kR^itiH ##'## ityatrApi shAbdaj~nAnaprasa~NgAt . pa~NkajAdipadeShu yogarUDhiH . avayavashaktiryogaH . samudAyashaktI rUDhiH . niyatapadmatvAdij~nAnArthaM samudAyashaktiH . anyathA kumude.api prayogaprasa~NgAt . ##`## itarAnvite shaktiH ##'## iti prAbhAkarAH . anvayasya vAkyArthatayA bhAnasambhavAdanvayA.nshe.api shaktirna kalpanIyA iti
gautamIyAH . AkA.nkShA yogyatA sa.nnidhishcha vAkyArthaj~nAnahetuH padasya padAntaravyatirekaprayuktAnvayAnanubhAvakatvam AkA.nkShA . arthAbAdho yogyatA . padAnAmavilambenochchAraNaM sa.nnidhiH .. 2.. dIpikA AkA.nkSheti .. AkA~NkShAdij~nAnamityarthaH . anyathA AkA.nkShAdibhramAchchhAbdabhramo na syAt . AkA~NkShAM lakShayati ##---## padasyeti .. yogyatAlakShaNamAha ##----## artheti .. sa.nnidhilakShaNamAha ##----## padAnAmiti . avilambena padArthopasthitiH sa.nnidhiH . uchchAraNaM tu tadupayogitayoktam . AkA.nkShAdirahitaM vAkyapramANam . yathA gaurashvaH purUSho hastIti na pramANamAkA.nkShAvirahAt . agninA si~nchediti na pramANaM yogyatAvirahAt . prahare prahare.asahochchAritAni gAmAnayetyAdipadAni na pramANaM sA.nnidhyAbhAvAt .. 3.. dIpikA gaurashva iti .. ghaTakarmatvamityapyanAkA.nkShodAharaNaM draShTavyam . vAkyaM dvividham . vaidikaM laukikaM cha . vaidikamIshvaroktatvAtsarvameva pramANam . laukikaM tvAptoktaM pramANam . anyadapramANam .. 4.. dIpikA vAkyaM vibhajate ##---## vAkyamiti .. vaidikasya visheShamAha ##---## vaidikamIshvaroktatvAditi .. nanu vedasyAnAditvAtkathamIshvaroktatvamiti chet na . ##`## vedaH paurUSheyaH vAkyasamUhatvAt bhAratAdivat ##'## ityanumAnena paurUSheyatvasiddheH . na cha smaryamANakartR^ikatvamupAdhiH\, gautamAdibhiH shiShyaparamparayA vede.api sakartR^ikatvasmaraNena sAdhanavyApakatvAt . ##`## tasmAttepAnAttrayo vedA ajAyanta ##'## iti shruteshcha . nanu varNA nityAH\, sa evAyaM gakAra iti pratyabhij~nAbalAt . tathA cha kathaM vedasyAnityatvamiti chet na\, ##`## utpanno gakAro viniShTo gakAra## '## ityAdipratItyA varNAnAmanityatvAt\, ##`## so.ayaM gakAra## '## iti pratyabhij~nAyAH ##`## seeyaM dIpajvAlA ##'## itivatsAjAtyAvalambanatvAt\, varNAnAM nityatve.apyAnupUrvAvishiShTavAkyasyAnityatvAchcha . tasmAdIshvaroktA vedAH . manvAdismR^itInAmAchArANAM cha vedamUlakatayA pramANyam . smR^itimUlavAkyAnAmidAnImanadhyayanAttanmUlabhUtA kAchichchhAravotsanneti kalpyate . nanu paThyamAnavedavAkyotsAdanasya kalpayitumashakyatayA viprakIrNavAdasyAyuktatvAnnityAnumeyo vedo mUlamiti chet na\, tathA sati kadApi varNAnAmAnupUrvIj~nAnAsa.nbhavena bodhakatvAsa/nbhavAt . vAkyArthaj~nAnaM shAbdaj~nAnam . tatkaraNaM shabdaH .. 5.. dIpikA nanu etAni padAni smAritArthasa.nsargavanti AkA.nkShAdimatpadakadambakatvAt madvAkyavat ityanumAnAdeva sa.nsargaj~nAsa.nbhavAchchhabdo na pramANAntaramiti chenna . anumityapekShayA vilakShaNasya shAbdaj~nAnasya ##`## shAbdAtpratyemi ##'## itvanuvyavasAya.nsAkShikasya sarvasa.nmatatvAt . nanvarthApattirapi pramANAntaramasti ##`## pIno devadatto divA na bhu~Nkte ##'## iti dR^iShTe shrute vA pInatvAnyathAnupapattyA rAtribhojanamarthApattyA kalpyata iti chenna . ##`## devadatto rAtrau bhu~Nkte divA.abhu~njAnatve sati pInatvAt ##'## ityanumAnenaiva rAtribhojanasya siddhatvAt . shate pa~nchAshaditi sambhavo.apyanumAnameva . ##`## iha vaTe yakShastiShThati ##'## ityaitihyamapi
aj~nAtamlavaktR^ikashabda eva . cheShTApi shabdAnumAnadvArA vyavahAraheturiti na pramANAntaram . tasmAtpratyakShAnumAnopamAnashabdAshchatvAryeva pramANAni .. \medskip\hrule\medskip atha ashhTamo.adhyaaya | ##NaiyAyikA theory on epistemology## j~nAnAnAM tadvati tatprakArakatvaM svatogrAhyaM parato veti vichAryate . tatra vipratipattiH ##------## j~nAnaprAmANyaM tadaprAmANyAgrAhakayAvajj~nAnagrAhakasAmagrIgrAhyaM na vA iti . atra vidhikoTiH svatastvam . niShedhakoTiH paratastvam . anumAnAdigrAhyatvena siddhasAdhanavAraNAya yAvaditi . ##'## idaM j~nAnamapramA ##`## iti j~nAnena prAmANyAgrahAdvAdhavAraNAya ##-----## aprAmANyAgrAhaketi.. idaM j~nAnamapramA ityanuvyavasAyaniShThaprAmANyagrAhakasyApi aprAmANyAgrAhakatvAbhAvAtsvatastvaM na syAdatastaditi . tasmingrAhyaprAmANyAshraye.aprAmANyAgrAhiketyarthaH . udAhR^itasthale vyavasAyAprAmANyagrAhakasyApyanuvyavasAye tadgrAhakatvAtsvatastvasiddhiH . nanu svata eva prAmANyaM gR^ihyate\, ##`## ghaTamahaM jAnAmi ##'## ityanuvyavasAyena ghaTaghaTatvayoriva tatsa.nbandhasyApi viShayIkaraNAt vyavasAyarUpa pratyAsattestulyatvAt . purovartini prakArasa.nbandhasyaiva pramAtvapadArthatvAditi chet na . svataHprAmANyagrahe ##`## jalaj~nAnaM pramA na vA ##'## ityanabhyAsadashAyAM pramAtvasa.nshayo na syAt . anuvyavasAyena prAmANasya nishchitatvAt . tasmAtsvatogrAhyatvAbhAvAtparato grAhyatvameva . tathAhi . prathamaM jalaj~nAnAntaraM pravR^ittau satyAM jalalAbhe sati pUrvotpannaM jalaj~nAnaM pramA saphalapravR^ittijanakatvAt yannaivaM tannaivaM yathA apramA iti vyatirekiNA pramAtvaM nishchIyate . dvitIyAdij~nAneShu pUrvaj~nAnadR^iShTAntena tatsajAtIyatvali~NgenAnvayavyatirekiNApi gR^ihyate . pramAyA guNajanyatvamutpattau paratastvam . pramAsAdhAraNakAraNaM guNaH\, apramAsAdhAraNakAraNaM doShaH . tatra pratyakshe visheShaNavadvisheShyasa.nnikarSho guNaH . anumitau vyApakavati vyApyaj~nAnam . upamitau yathArthasAdR^ishyaj~nAnam . shAbdaj~nAne yathArthayogyatAj~nAnam . ityAdyUhanIyam . purovartini prakArAbhAvasyAnuvyavasAyenAnupasthitatvAdapramAtvaM parata eva gR^ihyate . pittAdidoShajanyatvamutpattau paratastvam . nanu sarveShAM j~nAnAnAM yathArthatvAdayathArthaj~nAnameva nAstIti . na cha ##`## shuktAvidaM rajatam ##'## iti j~nAnAtpravR^ittidarshanAdanyathAkhyAtisiddhiriti vAchyam . rajatasmR^itipurovartij~nAnAbhyAmeva pravR^ittisa.nbhavAt . svatantropasthiteShTabhedAgrahasyaiva sarvatra pravartakatvena ##`## nedaM rajatam ##'## ityAdau atiprasa~NgAbhAvAditi chet na . satyarajasthale purovartivisheShyakarajatatvaprakArakaj~nAnasya lAghavena pravR^ittijanakatayA shuktAvapi rajatArthi pravR^ittijanakatvena vishiShTaj~nAnasyaiva kalpanAt . ## \medskip \hrule \medskip {\Large Encoded by Ashish Chandra ashish\_{}
[email protected] \hrule\medskip The author of Tarka Sangraha, along with its Dipika is Annambhatta . This is a very well known work and most Vedantins today consider it as the stepping stone to understand the Nyaya-Vaisheshika, systems of logic.} \medskip \medskip\hrule\obeylines \medskip {\rm Please send corrections to
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