Tarka as the Indian system of logic is called is a fine tool very precise for a philosopher who probes to discover the ultimate truth. It is meant primarily to unlock the doors of the twin darshana of Nyaya and Vaisheshika. Indian Philosophy is characteristic of an application of a logic which may look hair splitting to an untrained mind. The subtlety and vigour has stood the test of time and the analysis so through the logical implications of a statement or term.
Annambhatta is the author of the work Tarka Samgraha with its expository gloss which is called Dipika an introductory treatise to study Nyaya Vaiseskika. he is also known for his scholarly commentaries on Bhatta Somesvara's Nyaya Sudha, On Panii's Astadhyaya and Badarayana's Brahma Sutra called Kaiyyata's Pradipa, Jayadevas Manyaloka. The most important however being the Tarka Samgraha with dipika a hand book for the lovers of Sanskrit and Indian philosophy.
Opening prayer.
Nidhaya hrdi visvesam vidhaya guruvandanam
balanam sukhabodhaya kriyate tarakasamgrahah.
Nidhaya enshrining; hrdi in my heart; visvesam the Lord of the universe; vidhaya tendering; guruvandanam salutations to the preceptor; balanam of the beginners; sukhabodhaya for easy comprehension; kriyate is composed; tarakasamgrahah the compendium elucidating the nature of the substances etc;
Classification of the categories:
Dravya guna karma samanya visesa samavaya abhava sapta padarthah:
Dravya substance; guna quality; karma action; samanya generality; visesa particularity; samavaya inherence; abhava negation; sapta seven; padarthah categories.
Classification of substance
tatra dravani prthivi ap tejah vayu akasa kala dik atma manas nava eva.
tatra of these; dravyani the substance; prthivi earth; ap water; tejah light; vayu air; akasa ether; kala time; dik space; atma soul; manas mind; nava eva nine only:
Classification of quality
Rupa rasa gandha sparsa sankhya parimana prthaktva samyoga vibhaga paratva aparatva gurutva dravatva sneha sabda buddhi sukha duhkha iccha dvesa prayatna dharma adharma samskarah caturvimsati gunah:
rupa colour; rasa taste; gandha odour; sparsa touch;sankhya number; parimana magnitude; prthaktva separateness; samyoga conjunction; vibhaga dis junction;l paratva remoteness; aparatva proximity; gurutva heaviness; dravatva fluidity; sneha viscidity; sabda sound; buddhi cognition; sukha pleasure; duhkha pain; iccha desire; dvesa dislike; prayatna volition; dharma merit; adharma demerit; samskara tendencies; caturvimisat twenty four; gunah qualities:
Classification of action
Utksepana apaksepana akuncana prasarana gamana ni pancha karmani.utksepana upward motion; apaksepana downward motion; akuncana contraction; prasarana expansion; gamana motion panch karmani five actions:
Classification of Generality
Param aparam ca iti dvividham samanyam
Param more comprehensive; aparam less comprehensive; ca and; iti thus; dvividham two fold; samanyam generality:
Particularities
Nityadravyavrttayah v isesah tu anantah eva
Nityadravyavrttayah abiding in external substance; visesah particularities; tu but; anantah eva innumerable indeed:
Inherence
Samavayah tu eka eva
Samavayah inherence; tu but; eka eva one only;
Classification of Negation
Abhavah caturvidhah pragabhavah pradhvamsabhavah atyantabhavah anyonyabhavah ca iti
Abhavah negation; caturvidhah fourfold; pragabhavah antecedent negation; pradhvamsabhavah destructive negation; atyantabhavah absolute negation; anyonyabhavah mutual negation ca iti and thus:
Characteristics of Substances:
EARTH
Tatra gandhavati prthivi. sa dvividha nitya anitya ca. nitya paramanurupa. anitya karyarupa. punah trividha sarira indriya visaya bhedat. sariram asmadadinam. indriyam gandhagrahakam ghranam. tat ca nasagravarti. visayo mrtpasanadih.
Tatra of these; gandhavati possessing odour; prthivi earth; sa dvividha it is two fold; nitya anitya ca eternal and non eternal; nitya paramanurupa eternal is the atomic; anitya karyarupa non eternal is the product; punah trividha again threefold; sarira indriya visaya bhedat due to its division into body organ and object; sariram asmadadinam body is like that like ours; indriyam gandhagrahakam ghranam the organ is the cogniser of smell. the olfactory sense; tat ca nasagravarti and that abides at the top of the nose; visaya mrtpasanadih objects are clay earth stones etc.
Of the substance, earth is that which has odour as its inherent quality. It is of two varieties, eternal and non eternal. Eternal is the atomic and non eternal is the product. Again, it is threefold: body, organ and object. Body is that like ours; that which grasps odour is the olfactory organ and it abides at the tip of the nose. The earthy objects are like clay, stone and such other things.
WATER
Sitasparsavatyah apah tah dvividhah nityah anityah ca nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram varunaloke. indriyam rasagrahakam rasanam jihvagravarti. visayah sarit samudradih.
Sitasparsavatyah apah water is a thing having cold touch; tah dvividhah it is two fold; nityah eternals; anityah non eternals; ca and; nityah paramanurupah eternals are of the nature of atoms; anityah karyarupah non eternals are of the nature of products; punah trividhah again it is threefold; sarira indriya visaya bhedat owing to difference in body, organ and object; sariram varunaloke body is in the region of varuna; indriyam organ; rasagrahakam is that which apprehends taste; rasanam gustatory organ; jihvagravarti it is located at the tip of the tongue; visayah object; sarit samudradih river sea and the like;
Water is that which has cold touch. It is of two kinds; eternals and non eternals; eternals are of the nature of atoms and non eternals are of the nature of products. it is again of three varieties body organ and object. its body is in the region of varuna; organ is the gustatory sense by which one perceives savour, and it is located at the tip of the tongue. Objects are river oceans and the like.
LIGHT
usnasparsavat tejah. tat ca dvividham nityam anityam ca. nityam paramanurupam. anityam karyarupam. punah trividham sarira indriya visaya bhedat. sariram adityaloke prasiddham. indriyam rupagrahakam caksuh. krsnataragravarti. visayah caturvidhah. bhauma divya audarya akaraja bhedat. bhaumam vahnyadikam. abindhanam divyam vidyudadi. bhuktasya parinamahetuh audaryam. akarajam suvarnadi.
usnasparsavat having hot touch; tejah is light; tat ca and that; dvividham two fold; nityam anityam ca eternal and non eternal; nityam paramanurupam eternal is of the nature of atom; anityam karyarupam non eternal is of the nature of product; punah trividham again it is threefold; sarira indriya visaya bhedat owing to division into body organ and object; sariram adityaloke body is in the solar region; prasiddham is well known; indriyam organ; rupagrahakam which perceives colour; caksuh is the eye; krsnataragravarti and it is located in the forepart of the black pupil; visayah object; caturvidhah is fourfold; bhauma earthy; divya heavenly; audarya gastric; akaraja mineral; bhedat due to division into; bhaumam the earthy variety; vahnyadikam fire etc; abindhanam produced by watery fuel; divyam is heavenly; vidyudadi lightning etc; bhuktasya of food eaten; parinamahetuh the cause of transformation; audaryam is the gastric fire; akarajam produced in mines; suvarnadi gold and the like.
Light is that which has hot touch. and that is of two kinds; eternal and non eternal. Eternal is of the nature of atom and the non eternal is of the nature of the product. it is again of three kinds. body organ and object. The body is well known in the solar region. The organ is the visual sense eye which perceives colour and it has for its seat the forepart of the dark pupil of the eye. The object os of four kinds; earthy heavenly gastric and mineral. The earthy variety is the common fire and the like; lightning produced from watery fuel is the heavenly variety. the gastric variety is that which causes digestion of food eaten. lustrous metal like gold etc belong to the mineral variety.
AIR vayu.
ruparahitah sparsavan vayuh. sah dvividhah nityah anityasca. nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram vayuloke. indriyam sparsagrahakam tvak sarvasariravarti. visayah vrksadikampana hetuh. sarirantah sancari vayuh pranah.sa ca eko pi upadhibhedat prana apana adisamjnam labhate.
ruparahitah devoid of colour; sparsavan but possessing touch; vayuh air; sah dvividhah it is two fold; nityah anityasca eternal and non eternal; nityah paramanurupah eternal is of the nature of atom; anityah karyarupah non eternal is of the nature of product; punah trividhah again it is three fold; sarira indriya visaya bhedat owing to division into body organ and object; sariram vayuloke body is in the region of air; indriyam sparsagrahakam tvak organ is the sense of touch which apprehends touch. sarvasariravarti and is spread all over the body; visayah the object; vrksadikampana hetuh is the cause of tremor of trees etc.;sarirantah sancari vayuh pranah vital air is the air that circulates within the body; sa ca eko pi and that though one; upadhibhedat due to differences in conditions; prana apana adisamjnam names of prana apana etc.; labhate it gets.
Air is that which possesses touch but is without colour. It is two fold eternal and non eternal. the eternal is of the nature of atom; the non eternal is of the nature of product. Again it is three fold owing to its classification into body, organ and object. Body is found in the world of wind god; organ is the tactile organ by which one apprehends touch, and it is spread over the whole body; object is the cause of tremor of trees etc. The air that circulates within the body is the vital breath. Though one, it is denoted variously as prana apana etc owing to different situations.
AKASA
sabdagunakam akasam. tat ca ekam vibhu nityam ca.
sabdagunakam having sound as the distinctive characteristic; akasam is ether; tat ca ekam and that is one; vibhu all pervading; nityam ca an eternal;
Akasa is that which is characterised by the distinctive quality of sound. And it is one, all pervading and eternal.
TIME
atita adi vyavaharahetuh kalah sa ca ekah vibhuh nityah ca.
atita adi terms like past etc; vyavaharahetuh the cause of conventional expression; Kalah is time; sa ca ekah and that is one; vibhuh nityah ca all pervading and eternal;
Time is the special cause of conventional expression of words like past etc and it is one all pervading and eternal.
DIK space or direction.
pracya adi vyavaharahetuh dik. sa ca eka vibhvi nitya ca.
pracya adi terms like east etc.; vyavaharahetuh cause of expression; dik is direction; sa ca eka it is one; vibhvi all pervading nitya ca and eternal.
ATMA Soul.
jnana adhikaranam atma. sa dvividhah paramatma jivatma ca. tatra isvarah sarvajnah paramatma eka eva. jivatma pratisariram bhinnah vibhuh nitya ca.
jnana adhikaranam the substratum of knowledge; atma is the soul;
sa dvividhah it is two fold; paramatma jivatma ca the supreme soul and the individual soul; tatra isvarah of these the omnipotent; sarvajnah omniscient; paramatma the supreme soul; eka eva is one only; jivatma the individual soul; pratisariram bhinnah is different in each body; vibhuh is all pervading; nityah ca and is eternal.
The soul is the substratum of knowledge. it is two fold; the supreme soul and the individual soul. of these the supreme soul is omnipotent and omniscient and one only. The individual soul is different in each body, is all pervading and eternal.
MANAS Mind.
sukha adi upalabdhisadhanam indriyam manah.
tat ca prati atmaniyatatvat anantam paramanurupam nityam ca.
sukha adi pleasure etc.;upalabdhisadhanam indriyam the organ which is instrumental in obtaining; manah is mind;
tat ca and that is prati atmaniyatatvat being linked with each soul; anantam is infinite; paramanurupam atomic; nityam ca and eternal.
Mind is the internal organ which is the instrument in obtaining the knwledge of pleasure etc. It being linked up with each human soul, is innumerable, atomic and eternal.
Annambhatta is the author of the work Tarka Samgraha with its expository gloss which is called Dipika an introductory treatise to study Nyaya Vaiseskika. he is also known for his scholarly commentaries on Bhatta Somesvara's Nyaya Sudha, On Panii's Astadhyaya and Badarayana's Brahma Sutra called Kaiyyata's Pradipa, Jayadevas Manyaloka. The most important however being the Tarka Samgraha with dipika a hand book for the lovers of Sanskrit and Indian philosophy.
Opening prayer.
Nidhaya hrdi visvesam vidhaya guruvandanam
balanam sukhabodhaya kriyate tarakasamgrahah.
Nidhaya enshrining; hrdi in my heart; visvesam the Lord of the universe; vidhaya tendering; guruvandanam salutations to the preceptor; balanam of the beginners; sukhabodhaya for easy comprehension; kriyate is composed; tarakasamgrahah the compendium elucidating the nature of the substances etc;
Classification of the categories:
Dravya guna karma samanya visesa samavaya abhava sapta padarthah:
Dravya substance; guna quality; karma action; samanya generality; visesa particularity; samavaya inherence; abhava negation; sapta seven; padarthah categories.
Classification of substance
tatra dravani prthivi ap tejah vayu akasa kala dik atma manas nava eva.
tatra of these; dravyani the substance; prthivi earth; ap water; tejah light; vayu air; akasa ether; kala time; dik space; atma soul; manas mind; nava eva nine only:
Classification of quality
Rupa rasa gandha sparsa sankhya parimana prthaktva samyoga vibhaga paratva aparatva gurutva dravatva sneha sabda buddhi sukha duhkha iccha dvesa prayatna dharma adharma samskarah caturvimsati gunah:
rupa colour; rasa taste; gandha odour; sparsa touch;sankhya number; parimana magnitude; prthaktva separateness; samyoga conjunction; vibhaga dis junction;l paratva remoteness; aparatva proximity; gurutva heaviness; dravatva fluidity; sneha viscidity; sabda sound; buddhi cognition; sukha pleasure; duhkha pain; iccha desire; dvesa dislike; prayatna volition; dharma merit; adharma demerit; samskara tendencies; caturvimisat twenty four; gunah qualities:
Classification of action
Utksepana apaksepana akuncana prasarana gamana ni pancha karmani.utksepana upward motion; apaksepana downward motion; akuncana contraction; prasarana expansion; gamana motion panch karmani five actions:
Classification of Generality
Param aparam ca iti dvividham samanyam
Param more comprehensive; aparam less comprehensive; ca and; iti thus; dvividham two fold; samanyam generality:
Particularities
Nityadravyavrttayah v isesah tu anantah eva
Nityadravyavrttayah abiding in external substance; visesah particularities; tu but; anantah eva innumerable indeed:
Inherence
Samavayah tu eka eva
Samavayah inherence; tu but; eka eva one only;
Classification of Negation
Abhavah caturvidhah pragabhavah pradhvamsabhavah atyantabhavah anyonyabhavah ca iti
Abhavah negation; caturvidhah fourfold; pragabhavah antecedent negation; pradhvamsabhavah destructive negation; atyantabhavah absolute negation; anyonyabhavah mutual negation ca iti and thus:
Characteristics of Substances:
EARTH
Tatra gandhavati prthivi. sa dvividha nitya anitya ca. nitya paramanurupa. anitya karyarupa. punah trividha sarira indriya visaya bhedat. sariram asmadadinam. indriyam gandhagrahakam ghranam. tat ca nasagravarti. visayo mrtpasanadih.
Tatra of these; gandhavati possessing odour; prthivi earth; sa dvividha it is two fold; nitya anitya ca eternal and non eternal; nitya paramanurupa eternal is the atomic; anitya karyarupa non eternal is the product; punah trividha again threefold; sarira indriya visaya bhedat due to its division into body organ and object; sariram asmadadinam body is like that like ours; indriyam gandhagrahakam ghranam the organ is the cogniser of smell. the olfactory sense; tat ca nasagravarti and that abides at the top of the nose; visaya mrtpasanadih objects are clay earth stones etc.
Of the substance, earth is that which has odour as its inherent quality. It is of two varieties, eternal and non eternal. Eternal is the atomic and non eternal is the product. Again, it is threefold: body, organ and object. Body is that like ours; that which grasps odour is the olfactory organ and it abides at the tip of the nose. The earthy objects are like clay, stone and such other things.
WATER
Sitasparsavatyah apah tah dvividhah nityah anityah ca nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram varunaloke. indriyam rasagrahakam rasanam jihvagravarti. visayah sarit samudradih.
Sitasparsavatyah apah water is a thing having cold touch; tah dvividhah it is two fold; nityah eternals; anityah non eternals; ca and; nityah paramanurupah eternals are of the nature of atoms; anityah karyarupah non eternals are of the nature of products; punah trividhah again it is threefold; sarira indriya visaya bhedat owing to difference in body, organ and object; sariram varunaloke body is in the region of varuna; indriyam organ; rasagrahakam is that which apprehends taste; rasanam gustatory organ; jihvagravarti it is located at the tip of the tongue; visayah object; sarit samudradih river sea and the like;
Water is that which has cold touch. It is of two kinds; eternals and non eternals; eternals are of the nature of atoms and non eternals are of the nature of products. it is again of three varieties body organ and object. its body is in the region of varuna; organ is the gustatory sense by which one perceives savour, and it is located at the tip of the tongue. Objects are river oceans and the like.
LIGHT
usnasparsavat tejah. tat ca dvividham nityam anityam ca. nityam paramanurupam. anityam karyarupam. punah trividham sarira indriya visaya bhedat. sariram adityaloke prasiddham. indriyam rupagrahakam caksuh. krsnataragravarti. visayah caturvidhah. bhauma divya audarya akaraja bhedat. bhaumam vahnyadikam. abindhanam divyam vidyudadi. bhuktasya parinamahetuh audaryam. akarajam suvarnadi.
usnasparsavat having hot touch; tejah is light; tat ca and that; dvividham two fold; nityam anityam ca eternal and non eternal; nityam paramanurupam eternal is of the nature of atom; anityam karyarupam non eternal is of the nature of product; punah trividham again it is threefold; sarira indriya visaya bhedat owing to division into body organ and object; sariram adityaloke body is in the solar region; prasiddham is well known; indriyam organ; rupagrahakam which perceives colour; caksuh is the eye; krsnataragravarti and it is located in the forepart of the black pupil; visayah object; caturvidhah is fourfold; bhauma earthy; divya heavenly; audarya gastric; akaraja mineral; bhedat due to division into; bhaumam the earthy variety; vahnyadikam fire etc; abindhanam produced by watery fuel; divyam is heavenly; vidyudadi lightning etc; bhuktasya of food eaten; parinamahetuh the cause of transformation; audaryam is the gastric fire; akarajam produced in mines; suvarnadi gold and the like.
Light is that which has hot touch. and that is of two kinds; eternal and non eternal. Eternal is of the nature of atom and the non eternal is of the nature of the product. it is again of three kinds. body organ and object. The body is well known in the solar region. The organ is the visual sense eye which perceives colour and it has for its seat the forepart of the dark pupil of the eye. The object os of four kinds; earthy heavenly gastric and mineral. The earthy variety is the common fire and the like; lightning produced from watery fuel is the heavenly variety. the gastric variety is that which causes digestion of food eaten. lustrous metal like gold etc belong to the mineral variety.
AIR vayu.
ruparahitah sparsavan vayuh. sah dvividhah nityah anityasca. nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram vayuloke. indriyam sparsagrahakam tvak sarvasariravarti. visayah vrksadikampana hetuh. sarirantah sancari vayuh pranah.sa ca eko pi upadhibhedat prana apana adisamjnam labhate.
ruparahitah devoid of colour; sparsavan but possessing touch; vayuh air; sah dvividhah it is two fold; nityah anityasca eternal and non eternal; nityah paramanurupah eternal is of the nature of atom; anityah karyarupah non eternal is of the nature of product; punah trividhah again it is three fold; sarira indriya visaya bhedat owing to division into body organ and object; sariram vayuloke body is in the region of air; indriyam sparsagrahakam tvak organ is the sense of touch which apprehends touch. sarvasariravarti and is spread all over the body; visayah the object; vrksadikampana hetuh is the cause of tremor of trees etc.;sarirantah sancari vayuh pranah vital air is the air that circulates within the body; sa ca eko pi and that though one; upadhibhedat due to differences in conditions; prana apana adisamjnam names of prana apana etc.; labhate it gets.
Air is that which possesses touch but is without colour. It is two fold eternal and non eternal. the eternal is of the nature of atom; the non eternal is of the nature of product. Again it is three fold owing to its classification into body, organ and object. Body is found in the world of wind god; organ is the tactile organ by which one apprehends touch, and it is spread over the whole body; object is the cause of tremor of trees etc. The air that circulates within the body is the vital breath. Though one, it is denoted variously as prana apana etc owing to different situations.
AKASA
sabdagunakam akasam. tat ca ekam vibhu nityam ca.
sabdagunakam having sound as the distinctive characteristic; akasam is ether; tat ca ekam and that is one; vibhu all pervading; nityam ca an eternal;
Akasa is that which is characterised by the distinctive quality of sound. And it is one, all pervading and eternal.
TIME
atita adi vyavaharahetuh kalah sa ca ekah vibhuh nityah ca.
atita adi terms like past etc; vyavaharahetuh the cause of conventional expression; Kalah is time; sa ca ekah and that is one; vibhuh nityah ca all pervading and eternal;
Time is the special cause of conventional expression of words like past etc and it is one all pervading and eternal.
DIK space or direction.
pracya adi vyavaharahetuh dik. sa ca eka vibhvi nitya ca.
pracya adi terms like east etc.; vyavaharahetuh cause of expression; dik is direction; sa ca eka it is one; vibhvi all pervading nitya ca and eternal.
ATMA Soul.
jnana adhikaranam atma. sa dvividhah paramatma jivatma ca. tatra isvarah sarvajnah paramatma eka eva. jivatma pratisariram bhinnah vibhuh nitya ca.
jnana adhikaranam the substratum of knowledge; atma is the soul;
sa dvividhah it is two fold; paramatma jivatma ca the supreme soul and the individual soul; tatra isvarah of these the omnipotent; sarvajnah omniscient; paramatma the supreme soul; eka eva is one only; jivatma the individual soul; pratisariram bhinnah is different in each body; vibhuh is all pervading; nityah ca and is eternal.
The soul is the substratum of knowledge. it is two fold; the supreme soul and the individual soul. of these the supreme soul is omnipotent and omniscient and one only. The individual soul is different in each body, is all pervading and eternal.
MANAS Mind.
sukha adi upalabdhisadhanam indriyam manah.
tat ca prati atmaniyatatvat anantam paramanurupam nityam ca.
sukha adi pleasure etc.;upalabdhisadhanam indriyam the organ which is instrumental in obtaining; manah is mind;
tat ca and that is prati atmaniyatatvat being linked with each soul; anantam is infinite; paramanurupam atomic; nityam ca and eternal.
Mind is the internal organ which is the instrument in obtaining the knwledge of pleasure etc. It being linked up with each human soul, is innumerable, atomic and eternal.
3 comments:
good effort but incomplete.only about 1/3 represented here.
may be i just make the blog entry when i find time to be read by me at a later date. some times what interests me is just noted and copies made on to the blog for further reading when time permits. will be retiring from active work very soon.
Yes agree. Even getting the gist of 1/3 is proving so much. Thanks. Can you contribute to the rest.
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