Changes

''Anuyoga'' is that which is put as query, wholly or partly, on the text or its part during discussion of experts for the test of learning, understanding, speaking and contradiction, such as on the statement of self eternal, somebody says, what is the reason, this is ''anuyoga''. [52]

''Anuyoga'' is that which is put as query, wholly or partly, on the text or its part during discussion of experts for the test of learning, understanding, speaking and contradiction, such as on the statement of self eternal, somebody says, what is the reason, this is ''anuyoga''. [52]

===== 32. Pratyanuyoga(counter-question)======

===== 32. ''Pratyanuyoga''(counter-question)=====

   

   

अथप्रत्यनुयोगः- प्रत्यनुयोगोनामानुयोगस्यानुयोगः; यथा- अस्यानुयोगस्यपुनःकोहेतुरिति||५३||  

अथप्रत्यनुयोगः- प्रत्यनुयोगोनामानुयोगस्यानुयोगः; यथा- अस्यानुयोगस्यपुनःकोहेतुरिति||५३||  

atha pratyanuyōgaḥ- pratyanuyōgō nāmānuyōgasyānuyōgaḥ; yathā- asyānuyōgasya punaḥ kō hēturiti||53||  

atha pratyanuyōgaḥ- pratyanuyōgō nāmānuyōgasyānuyōgaḥ; yathā- asyānuyōgasya punaḥ kō hēturiti||53||  

atha pratyanuyogaH- pratyanuyogo nAmAnuyogasyAnuyogaH; yathA- asyAnuyogasya punaH koheturiti||53||  

atha pratyanuyogaH- pratyanuyogo nAmAnuyogasyAnuyogaH; yathA- asyAnuyogasya punaH koheturiti||53||  

Pratyanuyoga is questioning the questions, such as when anuyoga i.e query has been raised then again questioning what is the reason of this query is called as pratyanuyoga .[53]

 

33. Vakyadosha (syntactical defects):

''Pratyanuyoga'' is questioning the questions, such as when ''anuyoga'' i.e query has been raised then again questioning what is the reason of this query is called as ''pratyanuyoga'' .[53]

 

=====33. Vakyadosha (syntactical defects)=====

 

अथवाक्यदोषः- वाक्यदोषोनामयथाखल्वस्मिन्नर्थेन्यूनम्, अधिकम्, अनर्थकम्, अपार्थकं, विरुद्धंचेति; एतानिह्यन्तरेणनप्रकृतोऽर्थःप्रणशयेत्| तत्रन्यूनं- प्रतिज्ञाहेतूदाहरणोपनयनिगमनानामन्यतमेनापिन्यूनंन्यूनंभवति; यद्वाबहूपदिष्टहेतुकमेकेनहेतुनासाध्यतेतच्चन्यूनम्| अथाधिकम्- अधिकंनामयन्न्यूनविपरीतं, यद्वाऽऽयुर्वेदेभाष्यमाणेबार्हस्पत्यमौशनसमन्यद्वायत्किञ्चिदप्रतिसम्बद्धार्थमुच्यते, यद्वासम्बद्धार्थमपिद्विरभिधीयतेतत्पुनरुक्तदोषत्वादधिकं; तच्चपुनरुक्तंद्विविधम्- अर्थपुनरुक्तं, शब्दपुनरुक्तंच; तत्रार्थपुनरुक्तंयथा- भेषजमौषधंसाधनमिति, शब्दपुनरुक्तंपुनर्भेषजंभेषजमिति| अथानर्थकम्- अनर्थकंनामयद्वचनमक्षरग्राममात्रमेवस्यात्पञ्चवर्गवन्नचार्थतोगृह्यते| अथापार्थकम्- अपार्थकंनामयदर्थवच्चपरस्परेणासंयुज्यमानार्थकं; यथा- चक्र-न(त)क्र-वंश-वज्र-निशाकराइति| अथविरुद्धं- विरुद्धंनामयद्दृष्टान्तसिद्धान्तसमयैर्विरुद्धं; तत्रपूर्वंदृष्टान्तसिद्धान्तावुक्तौःसमयःपुनस्त्रिधाभवति; यथा- आयुर्वैदिकसमयः, याज्ञिकसमयः, मोक्षशास्त्रिकसमयश्चेति; तत्रायुर्वैदिकसमयः- चतुष्पादंभेषजमिति, याज्ञिकसमयः- आलभ्यायजमानैःपशवइति, मोक्षशास्त्रिकसमयः- सर्वभूतेष्वहिंसेति; तत्रस्वसमयविपरीतमुच्यमानंविरुद्धंभवति| इतिवाक्यदोषाः||५४||  

अथवाक्यदोषः- वाक्यदोषोनामयथाखल्वस्मिन्नर्थेन्यूनम्, अधिकम्, अनर्थकम्, अपार्थकं, विरुद्धंचेति; एतानिह्यन्तरेणनप्रकृतोऽर्थःप्रणशयेत्| तत्रन्यूनं- प्रतिज्ञाहेतूदाहरणोपनयनिगमनानामन्यतमेनापिन्यूनंन्यूनंभवति; यद्वाबहूपदिष्टहेतुकमेकेनहेतुनासाध्यतेतच्चन्यूनम्| अथाधिकम्- अधिकंनामयन्न्यूनविपरीतं, यद्वाऽऽयुर्वेदेभाष्यमाणेबार्हस्पत्यमौशनसमन्यद्वायत्किञ्चिदप्रतिसम्बद्धार्थमुच्यते, यद्वासम्बद्धार्थमपिद्विरभिधीयतेतत्पुनरुक्तदोषत्वादधिकं; तच्चपुनरुक्तंद्विविधम्- अर्थपुनरुक्तं, शब्दपुनरुक्तंच; तत्रार्थपुनरुक्तंयथा- भेषजमौषधंसाधनमिति, शब्दपुनरुक्तंपुनर्भेषजंभेषजमिति| अथानर्थकम्- अनर्थकंनामयद्वचनमक्षरग्राममात्रमेवस्यात्पञ्चवर्गवन्नचार्थतोगृह्यते| अथापार्थकम्- अपार्थकंनामयदर्थवच्चपरस्परेणासंयुज्यमानार्थकं; यथा- चक्र-न(त)क्र-वंश-वज्र-निशाकराइति| अथविरुद्धं- विरुद्धंनामयद्दृष्टान्तसिद्धान्तसमयैर्विरुद्धं; तत्रपूर्वंदृष्टान्तसिद्धान्तावुक्तौःसमयःपुनस्त्रिधाभवति; यथा- आयुर्वैदिकसमयः, याज्ञिकसमयः, मोक्षशास्त्रिकसमयश्चेति; तत्रायुर्वैदिकसमयः- चतुष्पादंभेषजमिति, याज्ञिकसमयः- आलभ्यायजमानैःपशवइति, मोक्षशास्त्रिकसमयः- सर्वभूतेष्वहिंसेति; तत्रस्वसमयविपरीतमुच्यमानंविरुद्धंभवति| इतिवाक्यदोषाः||५४||  

atha vākyadōṣaḥ- vākyadōṣō nāma yathā khalvasminnarthē nyūnam, adhikam, anarthakam, apārthakaṁ, viruddhaṁ cēti; ētāni hyantarēṇa na prakr̥tō'rthaḥ praṇaśayēt| tatra nyūnaṁ- pratijñāhētūdāharaṇōpanayanigamanānāmanyatamēnāpi nyūnaṁ nyūnaṁ bhavati; yadvā bahūpadiṣṭahētukamēkēna hētunā sādhyatē tacca nyūnam| athādhikam- adhikaṁ nāma yannyūnaviparītaṁ, yadvā''yurvēdē bhāṣyamāṇē bārhaspatyamauśanasamanyadvā yatkiñcidapratisambaddhārthamucyatē, yadvā sambaddhārthamapi dvirabhidhīyatē tat punaruktadōṣatvādadhikaṁ; tacca punaruktaṁ dvividham- arthapunaruktaṁ, śabdapunaruktaṁ ca; tatrārthapunaruktaṁ yathā- bhēṣajamauṣadhaṁ sādhanamiti, śabdapunaruktaṁ punarbhēṣajaṁ bhēṣajamiti| athānarthakam- anarthakaṁ nāma yadvacanamakṣaragrāmamātramēva syāt pañcavargavanna cārthatō gr̥hyatē| athāpārthakam- apārthakaṁ nāma yadarthavacca parasparēṇāsaṁyujyamānārthakaṁ; yathā- cakra-na(ta)kra-vaṁśa-vajra-niśākarā iti| atha viruddhaṁ- viruddhaṁ nāma yaddr̥ṣṭāntasiddhāntasamayairviruddhaṁ;  tatra pūrvaṁ dr̥ṣṭāntasiddhāntāvuktauḥ samayaḥ punastridhā bhavati; yathā- āyurvaidikasamayaḥ, yājñikasamayaḥ, mōkṣaśāstrikasamayaścēti; tatrāyurvaidikasamayaḥ- catuṣpādaṁ bhēṣajamiti, yājñikasamayaḥ- ālabhyā yajamānaiḥ paśava iti, mōkṣaśāstrikasamayaḥ- sarvabhūtēṣvahiṁsēti; tatra svasamayaviparītamucyamānaṁ viruddhaṁ bhavati| iti vākyadōṣāḥ||54||

atha vākyadōṣaḥ- vākyadōṣō nāma yathā khalvasminnarthē nyūnam, adhikam, anarthakam, apārthakaṁ, viruddhaṁ cēti; ētāni hyantarēṇa na prakr̥tō'rthaḥ praṇaśayēt| tatra nyūnaṁ- pratijñāhētūdāharaṇōpanayanigamanānāmanyatamēnāpi nyūnaṁ nyūnaṁ bhavati; yadvā bahūpadiṣṭahētukamēkēna hētunā sādhyatē tacca nyūnam| athādhikam- adhikaṁ nāma yannyūnaviparītaṁ, yadvā''yurvēdē bhāṣyamāṇē bārhaspatyamauśanasamanyadvā yatkiñcidapratisambaddhārthamucyatē, yadvā sambaddhārthamapi dvirabhidhīyatē tat punaruktadōṣatvādadhikaṁ; tacca punaruktaṁ dvividham- arthapunaruktaṁ, śabdapunaruktaṁ ca; tatrārthapunaruktaṁ yathā- bhēṣajamauṣadhaṁ sādhanamiti, śabdapunaruktaṁ punarbhēṣajaṁ bhēṣajamiti| athānarthakam- anarthakaṁ nāma yadvacanamakṣaragrāmamātramēva syāt pañcavargavanna cārthatō gr̥hyatē| athāpārthakam- apārthakaṁ nāma yadarthavacca parasparēṇāsaṁyujyamānārthakaṁ; yathā- cakra-na(ta)kra-vaṁśa-vajra-niśākarā iti| atha viruddhaṁ- viruddhaṁ nāma yaddr̥ṣṭāntasiddhāntasamayairviruddhaṁ;  tatra pūrvaṁ dr̥ṣṭāntasiddhāntāvuktauḥ samayaḥ punastridhā bhavati; yathā- āyurvaidikasamayaḥ, yājñikasamayaḥ, mōkṣaśāstrikasamayaścēti; tatrāyurvaidikasamayaḥ- catuṣpādaṁ bhēṣajamiti, yājñikasamayaḥ- ālabhyā yajamānaiḥ paśava iti, mōkṣaśāstrikasamayaḥ- sarvabhūtēṣvahiṁsēti; tatra svasamayaviparītamucyamānaṁ viruddhaṁ bhavati| iti vākyadōṣāḥ||54||