Changes

Pratijna– Pratijna (proposition) is the statement which is to be proved. For instance, purusha is eternal. [30]

Pratijna– Pratijna (proposition) is the statement which is to be proved. For instance, purusha is eternal. [30]

9. Sthapana (establishment):

===== 9. Sthapana (establishment) =====

 

अथस्थापना- स्थापनानामतस्याएवप्रतिज्ञायाहेतुदृष्टान्तोपनयनिगमनैःस्थापना| पूर्वंहिप्रतिज्ञा, पश्चातस्थापना, किंह्यप्रतिज्ञातंस्थापयिष्यति; यथा- नित्यःपुरुषइतिप्रतिज्ञा; हेतुः- अकृतकत्वादिति; दृष्टान्तः- यथाऽऽकाशमिति; उपनयः- यथाचाकृतकमाकाशं, तच्चनित्यं, तथापुरुषइति; निगमनं- तस्मान्नित्यइति||३१||  

अथस्थापना- स्थापनानामतस्याएवप्रतिज्ञायाहेतुदृष्टान्तोपनयनिगमनैःस्थापना| पूर्वंहिप्रतिज्ञा, पश्चातस्थापना, किंह्यप्रतिज्ञातंस्थापयिष्यति; यथा- नित्यःपुरुषइतिप्रतिज्ञा; हेतुः- अकृतकत्वादिति; दृष्टान्तः- यथाऽऽकाशमिति; उपनयः- यथाचाकृतकमाकाशं, तच्चनित्यं, तथापुरुषइति; निगमनं- तस्मान्नित्यइति||३१||  

atha sthāpanā- sthāpanā nāma tasyā ēva pratijñāyā hētudr̥ṣṭāntōpanayanigamanaiḥ sthāpanā| pūrvaṁ hi pratijñā, paścāt sthāpanā, kiṁ hyapratijñātaṁ sthāpayiṣyati; yathā- nityaḥ puruṣa iti pratijñā; hētuḥ- akr̥takatvāditi; dr̥ṣṭāntaḥ - yathā''kāśamiti; upanayaḥ- yathā cākr̥takamākāśaṁ, tacca nityaṁ, tathā puruṣa iti; nigamanaṁ- tasmānnitya iti||31||  

atha sthāpanā- sthāpanā nāma tasyā ēva pratijñāyā hētudr̥ṣṭāntōpanayanigamanaiḥ sthāpanā| pūrvaṁ hi pratijñā, paścāt sthāpanā, kiṁ hyapratijñātaṁ sthāpayiṣyati; yathā- nityaḥ puruṣa iti pratijñā; hētuḥ- akr̥takatvāditi; dr̥ṣṭāntaḥ - yathā''kāśamiti; upanayaḥ- yathā cākr̥takamākāśaṁ, tacca nityaṁ, tathā puruṣa iti; nigamanaṁ- tasmānnitya iti||31||  

atha sthApanA- sthApanA nAma tasyA eva pratij~jAyA hetudRuShTAntopanayanigamanaiH sthApanA|  

atha sthApanA- sthApanA nAma tasyA eva pratij~jAyA hetudRuShTAntopanayanigamanaiH sthApanA|  

pUrvaM [1] hi pratij~jA, pashcAt sthApanA, kiM hyapratij~jAtaM sthApayiShyati; yathA- nityaH puruSha itipratij~jA; hetuH- akRutakatvAditi; dRuShTAntaH [2] - yathA~a~akAshamiti; upanayaH- yathAcAkRutakamAkAshaM, tacca nityaM, tathA puruSha iti; nigamanaM- tasmAnnitya iti||31||

pUrvaM [1] hi pratij~jA, pashcAt sthApanA, kiM hyapratij~jAtaM sthApayiShyati; yathA- nityaH puruSha itipratij~jA; hetuH- akRutakatvAditi; dRuShTAntaH [2] - yathA~a~akAshamiti; upanayaH- yathAcAkRutakamAkAshaM, tacca nityaM, tathA puruSha iti; nigamanaM- tasmAnnitya iti||31||

Sthapana is establishing the same proposition on firm ground with the help of hetu (reason), drushtanta (instance), upanaya (correlation) and nigamana (conclusion). First there is proposition (pratijna) and then establishment (sthapana) because what can be established (nothing) in absence of proposition? For instance, ‘purusha is eternal’ – this is proposition, reason (hetu) is - ‘because of not being created’; instance (drushtanta) is – ‘as sky’; correlation (upanaya) is – ‘as the sky is uncreated and is eternal so is purusha’; conclusion (nigamana) is - ‘therefore, puruṣa is eternal.’[31]

Sthapana is establishing the same proposition on firm ground with the help of hetu (reason), drushtanta (instance), upanaya (correlation) and nigamana (conclusion). First there is proposition (pratijna) and then establishment (sthapana) because what can be established (nothing) in absence of proposition? For instance, ‘purusha is eternal’ – this is proposition, reason (hetu) is - ‘because of not being created’; instance (drushtanta) is – ‘as sky’; correlation (upanaya) is – ‘as the sky is uncreated and is eternal so is purusha’; conclusion (nigamana) is - ‘therefore, puruṣa is eternal.’[31]

10. Pratishthapana (counter-assertion):

 

अथप्रतिष्ठापना- प्रतिष्ठापनानामयातस्याएवपरप्रतिज्ञायाविपरीतार्थस्थापना| यथा- अनित्यःपुरुषइतिप्रतिज्ञा; हेतुः- ऐन्द्रियकत्वादिति; दृष्टान्तः- यथाघटइति, उपनयो- यथाघटऐन्द्रियकःचानित्यः, तथाचायमिति; निगमनं- तस्मादनित्यइति||३२||  

===== 10. Pratishthapana (counter-assertion) =====

 

अथप्रतिष्ठापना- प्रतिष्ठापनानामयातस्याएवपरप्रतिज्ञायाविपरीतार्थस्थापना| यथा- अनित्यःपुरुषइतिप्रतिज्ञा; हेतुः- ऐन्द्रियकत्वादिति; दृष्टान्तः- यथाघटइति, उपनयो- यथाघटऐन्द्रियकःचानित्यः, तथाचायमिति; निगमनं- तस्मादनित्यइति||३२||

atha pratiṣṭhāpanā- pratiṣṭhāpanā nāma yā tasyā ēva parapratijñāyā viparītārthasthāpanā| yathā- anityaḥ puruṣa iti pratijñā ; hētuḥ- aindriyakatvāditi; dr̥ṣṭāntaḥ- yathā ghaṭa iti, upanayō- yathā ghaṭa aindriyakaḥ sa cānityaḥ, tathā cāyamiti; nigamanaṁ- tasmādanitya iti||32||  

atha pratiṣṭhāpanā- pratiṣṭhāpanā nāma yā tasyā ēva parapratijñāyā viparītārthasthāpanā| yathā- anityaḥ puruṣa iti pratijñā ; hētuḥ- aindriyakatvāditi; dr̥ṣṭāntaḥ- yathā ghaṭa iti, upanayō- yathā ghaṭa aindriyakaḥ sa cānityaḥ, tathā cāyamiti; nigamanaṁ- tasmādanitya iti||32||  

atha pratiShThApanA- pratiShThApanA nAma yA tasyA eva parapratij~jAyA [1] viparItArthasthApanA|  

atha pratiShThApanA- pratiShThApanA nAma yA tasyA eva parapratij~jAyA [1] viparItArthasthApanA|  

yathA- anityaH puruSha iti pratij~jA [2] ; hetuH- aindriyakatvAditi; dRuShTAntaH- yathA ghaTa [3] iti,upanayo- yathA ghaTa aindriyakaH sa cAnityaH, tathA cAyamiti; nigamanaM- tasmAdanitya iti||32||

yathA- anityaH puruSha iti pratij~jA [2] ; hetuH- aindriyakatvAditi; dRuShTAntaH- yathA ghaTa [3] iti,upanayo- yathA ghaTa aindriyakaH sa cAnityaH, tathA cAyamiti; nigamanaM- tasmAdanitya iti||32||

Pratishthapana is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (pratijna); reason (hetu) is-‘because of being perceived by senses’; instance (drushtanta) is – ‘as pitcher’; correlation (upanaya) is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (nigamana) is – therefore, self is non eternal.[32]

Pratishthapana is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (pratijna); reason (hetu) is-‘because of being perceived by senses’; instance (drushtanta) is – ‘as pitcher’; correlation (upanaya) is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (nigamana) is – therefore, self is non eternal.[32]

11. Hetu (cause):

 

===== 11. Hetu (cause) =====

 

अथहेतुः- हेतुर्नामोपलब्धिकारणं; तत्प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यतेतत्तत्त्वम्||३३||  

अथहेतुः- हेतुर्नामोपलब्धिकारणं; तत्प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यतेतत्तत्त्वम्||३३||  

atha hētuḥ- hēturnāmōpalabdhikāraṇaṁ; tat pratyakṣam, anumānam, aitihyam, aupamyamiti; ēbhirhētubhiryadupalabhyatē tat tattvam||33||  

atha hētuḥ- hēturnāmōpalabdhikāraṇaṁ; tat pratyakṣam, anumānam, aitihyam, aupamyamiti; ēbhirhētubhiryadupalabhyatē tat tattvam||33||  

atha hetuH- heturnAmopalabdhikAraNaM; tat pratyakSham, anumAnam, aitihyam, aupamyamiti;ebhirhetubhiryadupalabhyate tat tattvam||33||  

atha hetuH- heturnAmopalabdhikAraNaM; tat pratyakSham, anumAnam, aitihyam, aupamyamiti;ebhirhetubhiryadupalabhyate tat tattvam||33||  

Hetu is the cause of knowledge such as pratyaksha (direct perception), anumana (inference), aitihya (traditional instruction) and aupamya (analogy). That which is revealed by these reasons is tattva (truth).[33]

Hetu is the cause of knowledge such as pratyaksha (direct perception), anumana (inference), aitihya (traditional instruction) and aupamya (analogy). That which is revealed by these reasons is tattva (truth).[33]

12. Drushtanta (instance):

 

===== 12. Drushtanta (instance) =====

 

अथदृष्टान्तः- दृष्टान्तोनामयत्रमूर्खविदुषांबुद्धिसाम्यं, योवर्ण्यंवर्णयति| यथा- अग्निरुष्णः, द्रवमुदकं, स्थिरापृथिवी, आदित्यःप्रकाशकइति; यथाआदित्यःप्रकाशकस्तथासाङ्ख्यज्ञानंप्रकाशकमिति||३४||  

अथदृष्टान्तः- दृष्टान्तोनामयत्रमूर्खविदुषांबुद्धिसाम्यं, योवर्ण्यंवर्णयति| यथा- अग्निरुष्णः, द्रवमुदकं, स्थिरापृथिवी, आदित्यःप्रकाशकइति; यथाआदित्यःप्रकाशकस्तथासाङ्ख्यज्ञानंप्रकाशकमिति||३४||  

atha dr̥ṣṭāntaḥ- dr̥ṣṭāntō nāma yatra mūrkhaviduṣāṁ buddhisāmyaṁ, yō varṇyaṁ varṇayati | yathā- agniruṣṇaḥ, dravamudakaṁ, sthirā pr̥thivī, ādityaḥ prakāśaka iti; yathā ādityaḥ prakāśakastathā sāṅkhyajñānaṁ prakāśakamiti||34||  

atha dr̥ṣṭāntaḥ- dr̥ṣṭāntō nāma yatra mūrkhaviduṣāṁ buddhisāmyaṁ, yō varṇyaṁ varṇayati | yathā- agniruṣṇaḥ, dravamudakaṁ, sthirā pr̥thivī, ādityaḥ prakāśaka iti; yathā ādityaḥ prakāśakastathā sāṅkhyajñānaṁ prakāśakamiti||34||  

atha dRuShTAntaH- dRuShTAnto nAma yatra mUrkhaviduShAM buddhisAmyaM, yo varNyaM varNayati [1] |  

atha dRuShTAntaH- dRuShTAnto nAma yatra mUrkhaviduShAM buddhisAmyaM, yo varNyaM varNayati [1] |  

yathA- agniruShNaH, dravamudakaM, sthirA pRuthivI, AdityaH prakAshaka iti; yathA AdityaH [2]prakAshakastathA sA~gkhyaj~jAnaM [3] prakAshakamiti||34||

yathA- agniruShNaH, dravamudakaM, sthirA pRuthivI, AdityaH prakAshaka iti; yathA AdityaH [2]prakAshakastathA sA~gkhyaj~jAnaM [3] prakAshakamiti||34||

Drushtanta is that which arouses alike understanding in the fools and the learned. It presents a picturesque image of the objective to be defined. For instance, hot like fire, fluid like water, stable like earth and illuminating like the sun, as the sun illuminates similarly the knowledge of the Sankhya is also illuminating. [34]

Drushtanta is that which arouses alike understanding in the fools and the learned. It presents a picturesque image of the objective to be defined. For instance, hot like fire, fluid like water, stable like earth and illuminating like the sun, as the sun illuminates similarly the knowledge of the Sankhya is also illuminating. [34]

13-14. Upanaya (correlation) and Nigamana(conclusion):

 

===== 13-14. Upanaya (correlation) and Nigamana(conclusion) =====

 

उपनयोनिगमनंचोक्तंस्थापनाप्रतिष्ठापनाव्याख्यायाम्||३५||  

उपनयोनिगमनंचोक्तंस्थापनाप्रतिष्ठापनाव्याख्यायाम्||३५||  

upanayō nigamanaṁ cōktaṁ sthāpanāpratiṣṭhāpanāvyākhyāyām||35||

upanayō nigamanaṁ cōktaṁ sthāpanāpratiṣṭhāpanāvyākhyāyām||35||

upanayo nigamanaM coktaM sthApanApratiShThApanAvyAkhyAyAm||35||  

upanayo nigamanaM coktaM sthApanApratiShThApanAvyAkhyAyAm||35||  

Upanaya and Nigamana are explained under the headings ‘sthapana’ and pratishthapana.[35]  

Upanaya and Nigamana are explained under the headings ‘sthapana’ and pratishthapana.[35]  

15. Uttara (rejoinder):

 

===== 15. Uttara (rejoinder) =====

 

अथोत्तरम्- उत्तरंनामसाधर्म्योपदिष्टेहेतौवैधर्म्यवचनं, वैधर्म्योपदिष्टेवाहेतौसाधर्म्यवचनम्| यथा- ‘हेतुसधर्माणोविकाराः, शीतकस्यहिव्याधेर्हेतुभिःसाधर्म्यंहिमशिशिरवातसंस्पर्शाः’, इतिब्रुवतःपरोब्रूयात्- हेतुविधर्माणोविकाराः, यथाशरीरावयवानांदाहौष्ण्यकोथप्रपचनेहेतुवैधर्म्यंहिमशिशिरवातसंस्पर्शाइति| एतत्सविपर्ययमुत्तरम्||३६||  

अथोत्तरम्- उत्तरंनामसाधर्म्योपदिष्टेहेतौवैधर्म्यवचनं, वैधर्म्योपदिष्टेवाहेतौसाधर्म्यवचनम्| यथा- ‘हेतुसधर्माणोविकाराः, शीतकस्यहिव्याधेर्हेतुभिःसाधर्म्यंहिमशिशिरवातसंस्पर्शाः’, इतिब्रुवतःपरोब्रूयात्- हेतुविधर्माणोविकाराः, यथाशरीरावयवानांदाहौष्ण्यकोथप्रपचनेहेतुवैधर्म्यंहिमशिशिरवातसंस्पर्शाइति| एतत्सविपर्ययमुत्तरम्||३६||  

athōttaram- uttaraṁ nāma sādharmyōpadiṣṭē hētau vaidharmyavacanaṁ, vaidharmyōpadiṣṭē vā hētau sādharmyavacanam| yathā- ‘hētusadharmāṇō vikārāḥ, śītakasya hi vyādhērhētubhiḥ sādharmyaṁ himaśiśiravātasaṁsparśāḥ’, iti bruvataḥ parō brūyāt- hētuvidharmāṇō vikārāḥ, yathā śarīrāvayavānāṁ dāhauṣṇyakōthaprapacanē hētuvaidharmyaṁ himaśiśiravātasaṁsparśā iti| ētat saviparyayamuttaram||36||  

athōttaram- uttaraṁ nāma sādharmyōpadiṣṭē hētau vaidharmyavacanaṁ, vaidharmyōpadiṣṭē vā hētau sādharmyavacanam| yathā- ‘hētusadharmāṇō vikārāḥ, śītakasya hi vyādhērhētubhiḥ sādharmyaṁ himaśiśiravātasaṁsparśāḥ’, iti bruvataḥ parō brūyāt- hētuvidharmāṇō vikārāḥ, yathā śarīrāvayavānāṁ dāhauṣṇyakōthaprapacanē hētuvaidharmyaṁ himaśiśiravātasaṁsparśā iti| ētat saviparyayamuttaram||36||  

athottaram- uttaraM nAma sAdharmyopadiShTe hetau vaidharmyavacanaM, vaidharmyopadiShTe vAhetau sAdharmyavacanam|  

athottaram- uttaraM nAma sAdharmyopadiShTe hetau vaidharmyavacanaM, vaidharmyopadiShTe vAhetau sAdharmyavacanam|  

yathA- ‘hetusadharmANo vikArAH, shItakasya hi vyAdherhetubhiH sAdharmyaMhimashishiravAtasaMsparshAH’, iti bruvataH paro brUyAt- hetuvidharmANo vikArAH, yathAsharIrAvayavAnAM dAhauShNyakothaprapacane hetuvaidharmyaM [1] himashishiravAtasaMsparshA iti|  

yathA- ‘hetusadharmANo vikArAH, shItakasya hi vyAdherhetubhiH sAdharmyaMhimashishiravAtasaMsparshAH’, iti bruvataH paro brUyAt- hetuvidharmANo vikArAH, yathAsharIrAvayavAnAM dAhauShNyakothaprapacane hetuvaidharmyaM [1] himashishiravAtasaMsparshA iti|  

etat saviparyayamuttaram||36||  

etat saviparyayamuttaram||36||  

Uttara – Uttara is the statement made in opposition (heterogenous) to the homologous nature shown between hetu and karya and vice versa. For instance , if somebody says – disorders are similar to cause, as ‘shitaka’disease has similar causes like exposure to snow and cold wave, the opponent may say – disorders are dissimilar to cause as burning sensation,heat, sloughing and suppuration of body parts are caused by cold wave which is dissimilar. This is uttara (rejoinder) with contrary statements.[36]

Uttara – Uttara is the statement made in opposition (heterogenous) to the homologous nature shown between hetu and karya and vice versa. For instance , if somebody says – disorders are similar to cause, as ‘shitaka’disease has similar causes like exposure to snow and cold wave, the opponent may say – disorders are dissimilar to cause as burning sensation,heat, sloughing and suppuration of body parts are caused by cold wave which is dissimilar. This is uttara (rejoinder) with contrary statements.[36]

16. Siddhanta (theory/doctrine):  

16. Siddhanta (theory/doctrine):  

अथसिद्धान्तः- सिद्धान्तोनामसयःपरीक्षकैर्बहुविधंपरीक्ष्यहेतुभिश्चसाधयित्वास्थाप्यतेनिर्णयः| सचतुर्विधः- सर्वतन्त्रसिद्धान्तः, प्रतितन्त्रसिद्धान्तः, अधिकरणसिद्धान्तः, अभ्युपगमसिद्धान्तश्चेति| तत्रसर्वतन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्सर्वस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथासन्तिनिदानानि, सन्तिव्याधयः, सन्तिसिद्ध्युपायाःसाध्यानामिति| प्रतितन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्नेकैकस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथा- अन्यत्राष्टौरसाःषडत्र, पञ्चेन्द्रियाण्यत्रषडिन्द्रियाण्यन्यत्रतन्त्रे, वातादिकृताःसर्वेविकारायथाऽन्यत्र, अत्रवातादिकृताभूतकृताश्चप्रसिद्धाः| अधिकरणसिद्धान्तोनामसयस्मिन्नधिकरणेप्रस्तूयमानेसिद्धान्यन्यान्यप्यधिकरणानिभवन्ति, यथा- ‘नमुक्तःकर्मानुबन्धिकंकुरुते, निस्पृहत्वात्इतिप्रस्तुतेसिद्धाःकर्मफल-मोक्ष-पुरुष-प्रेत्यभावाभवन्ति| अभ्युपगमसिद्धान्तोनामसयमर्थमसिद्धमपरीक्षितमनुपदिष्टमहेतुकंवावादकालेऽभ्युपगच्छन्तिभिषजः; तद्यथा- द्रव्यंप्रधानमितिकृत्वावक्ष्यामः, गुणाःप्रधानमितिकृत्वावक्ष्यामः, वीर्यंप्रधानमितिकृत्वावक्ष्यामः, इत्येवमादिः| इतिचतुर्विधःसिद्धान्तः||३७||  

अथसिद्धान्तः- सिद्धान्तोनामसयःपरीक्षकैर्बहुविधंपरीक्ष्यहेतुभिश्चसाधयित्वास्थाप्यतेनिर्णयः| सचतुर्विधः- सर्वतन्त्रसिद्धान्तः, प्रतितन्त्रसिद्धान्तः, अधिकरणसिद्धान्तः, अभ्युपगमसिद्धान्तश्चेति| तत्रसर्वतन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्सर्वस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथासन्तिनिदानानि, सन्तिव्याधयः, सन्तिसिद्ध्युपायाःसाध्यानामिति| प्रतितन्त्रसिद्धान्तोनामतस्मिंस्तस्मिन्नेकैकस्मिंस्तन्त्रेतत्तत्प्रसिद्धं; यथा- अन्यत्राष्टौरसाःषडत्र, पञ्चेन्द्रियाण्यत्रषडिन्द्रियाण्यन्यत्रतन्त्रे, वातादिकृताःसर्वेविकारायथाऽन्यत्र, अत्रवातादिकृताभूतकृताश्चप्रसिद्धाः| अधिकरणसिद्धान्तोनामसयस्मिन्नधिकरणेप्रस्तूयमानेसिद्धान्यन्यान्यप्यधिकरणानिभवन्ति, यथा- ‘नमुक्तःकर्मानुबन्धिकंकुरुते, निस्पृहत्वात्इतिप्रस्तुतेसिद्धाःकर्मफल-मोक्ष-पुरुष-प्रेत्यभावाभवन्ति| अभ्युपगमसिद्धान्तोनामसयमर्थमसिद्धमपरीक्षितमनुपदिष्टमहेतुकंवावादकालेऽभ्युपगच्छन्तिभिषजः; तद्यथा- द्रव्यंप्रधानमितिकृत्वावक्ष्यामः, गुणाःप्रधानमितिकृत्वावक्ष्यामः, वीर्यंप्रधानमितिकृत्वावक्ष्यामः, इत्येवमादिः| इतिचतुर्विधःसिद्धान्तः||३७||