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Rogabhishagjitiya Vimana (view source)
Revision as of 04:49, 3 December 2017
, 04:49, 3 December 2017→38. Upalambha (pointing defects in causality)
Upalambha is pointing out defects in causality as explained earlier under the heading “hetu” fallacious or apparent reason which is unable to prove the sadhya.[59]
Upalambha is pointing out defects in causality as explained earlier under the heading “hetu” fallacious or apparent reason which is unable to prove the sadhya.[59]
39. Parihara (refuting defects):
===== 39. Parihara (refuting defects) =====
अथपरिहारः- परिहारोनामतस्यैवदोषवचनस्यपरिहरणं; यथा- नित्यमात्मनिशरीरस्थेजीवलिङ्गान्युपलभ्यन्ते, तस्यचापगमान्नोपलभ्यन्ते, तस्मादन्यःशरीरादात्मानित्यश्चेति||६०||
अथपरिहारः- परिहारोनामतस्यैवदोषवचनस्यपरिहरणं; यथा- नित्यमात्मनिशरीरस्थेजीवलिङ्गान्युपलभ्यन्ते, तस्यचापगमान्नोपलभ्यन्ते, तस्मादन्यःशरीरादात्मानित्यश्चेति||६०||
atha parihāraḥ- parihārō nāma tasyaiva dōṣavacanasya pariharaṇaṁ; yathā- nityamātmani śarīrasthē jīvaliṅgānyupalabhyantē, tasya cāpagamānnōpalabhyantē, tasmādanyaḥ arīrādātmā nityaścēti||60||
atha parihāraḥ- parihārō nāma tasyaiva dōṣavacanasya pariharaṇaṁ; yathā- nityamātmani śarīrasthē jīvaliṅgānyupalabhyantē, tasya cāpagamānnōpalabhyantē, tasmādanyaḥ arīrādātmā nityaścēti||60||
Parihara is refuting the above points out of defects, such as the signs of life are available constantly till the life is in the body, and are not available after it goes out. Therefore, the atma (self) is different from the body and is eternal.[60]
Parihara is refuting the above points out of defects, such as the signs of life are available constantly till the life is in the body, and are not available after it goes out. Therefore, the atma (self) is different from the body and is eternal.[60]
40. Pratijnahani (change of proposition):
===== 40. Pratijnahani (change of proposition) =====
अथप्रतिज्ञाहानिः- प्रतिज्ञाहानिर्नामसापूर्वपरिगृहीतांप्रतिज्ञांपर्यनुयुक्तोयत्परित्यजति, यथाप्राक्प्रतिज्ञांकृत्वानित्यःपुरुषइति, पर्यनुयुक्तस्त्वाह- अनित्यइति||६१||
अथप्रतिज्ञाहानिः- प्रतिज्ञाहानिर्नामसापूर्वपरिगृहीतांप्रतिज्ञांपर्यनुयुक्तोयत्परित्यजति, यथाप्राक्प्रतिज्ञांकृत्वानित्यःपुरुषइति, पर्यनुयुक्तस्त्वाह- अनित्यइति||६१||
atha pratijñāhāniḥ- pratijñāhānirnāma sā pūrvaparigr̥hītāṁ pratijñāṁ paryanuyuktō yat parityajati, yathā prāk pratijñāṁ kr̥tvā nityaḥ puruṣa iti, paryanuyuktastvāha- anitya iti||61||
atha pratijñāhāniḥ- pratijñāhānirnāma sā pūrvaparigr̥hītāṁ pratijñāṁ paryanuyuktō yat parityajati, yathā prāk pratijñāṁ kr̥tvā nityaḥ puruṣa iti, paryanuyuktastvāha- anitya iti||61||
Pratijnahani is defined as when one gives up the original proposition after having been questioned. For instance, somebody puts proposition in the beginning as, the self (purusha) is eternal, but when questioned says that it is non-eternal then such change of proposition after questioning is called as Pratijnahani.[61]
Pratijnahani is defined as when one gives up the original proposition after having been questioned. For instance, somebody puts proposition in the beginning as, the self (purusha) is eternal, but when questioned says that it is non-eternal then such change of proposition after questioning is called as Pratijnahani.[61]
41. Abhyanujna (acceptance):
===== 41. Abhyanujna (acceptance) =====
अथाभ्यनुज्ञा- अभ्यनुज्ञानामसायइष्टानिष्टाभ्युपगमः||६२||
अथाभ्यनुज्ञा- अभ्यनुज्ञानामसायइष्टानिष्टाभ्युपगमः||६२||
athābhyanujñā- abhyanujñā nāma sā ya iṣṭāniṣṭābhyupagamaḥ||62||
athābhyanujñā- abhyanujñā nāma sā ya iṣṭāniṣṭābhyupagamaḥ||62||
athAbhyanuj~jA- abhyanuj~jA nAma sA ya iShTAniShTAbhyupagamaH||62||
athAbhyanuj~jA- abhyanuj~jA nAma sA ya iShTAniShTAbhyupagamaH||62||
Abhyanujna is acceptance of the desired as well as the undesired situations.[62]
Abhyanujna is acceptance of the desired as well as the undesired situations.[62]
42. Hetvantara (change in statement of cause):
===== 42. Hetvantara (change in statement of cause) =====
अथहेत्वन्तरं- हेत्वन्तरंनामप्रकृतहेतौवाच्येयद्विकृतहेतुमाह||६३||
अथहेत्वन्तरं- हेत्वन्तरंनामप्रकृतहेतौवाच्येयद्विकृतहेतुमाह||६३||
atha hētvantaraṁ- hētvantaraṁ nāma prakr̥tahētau vācyē yadvikr̥tahētumāha||63||
atha hētvantaraṁ- hētvantaraṁ nāma prakr̥tahētau vācyē yadvikr̥tahētumāha||63||
atha hetvantaraM- hetvantaraM nAma prakRutahetau vAcye yadvikRutahetumAha||63||
atha hetvantaraM- hetvantaraM nAma prakRutahetau vAcye yadvikRutahetumAha||63||
Hetvantara is that where some imperfect reason (vikrutahetu) is stated instead of perfect reason (prakrutahetu). [63]
Hetvantara is that where some imperfect reason (vikrutahetu) is stated instead of perfect reason (prakrutahetu). [63]
43. Arthantara (statement of irrelevant meaning):
43. Arthantara (statement of irrelevant meaning):
अथार्थान्तरम्- अर्थान्तरंनामैकस्मिन्वक्तव्येऽपरंयदाह| यथा- ज्वरलक्षणेवाच्येप्रमेहलक्षणमाह||६४||
अथार्थान्तरम्- अर्थान्तरंनामैकस्मिन्वक्तव्येऽपरंयदाह| यथा- ज्वरलक्षणेवाच्येप्रमेहलक्षणमाह||६४||