1.Colour
Colour is the quality apprehended only by the eye. It is again of seven kinds due to its division into white, blue yellow red green brown and variegated. it exists in earth, water and light. of these all seven varieties exist in the earth. In water pale white variety is found in light bright white variety resides.
Caksurmatragrahyah gunah rupam. tat ca sukla nila pita rakta harita kapisa citra bhedat, saptavidham. prthivi jala tejah vrtti. tatra prthivyam saptavidham. a bhasvara suklam jale. bhasvara suklam tejasi.
2.Taste rasa.
Savour is the quality apprehended by the gustatory organ. it is of six varieties sweet, acid, saline, pungent, astringent and bitter. Taste subsists in earth and water. of these earth has all the six varieties while water has only the sweet variety.
Rasanagrahyah gunah rasah. sa ca madhura amla lavana katu kasya tikta bhedat sadvidhah. prthivi jala vrttih. tatra prthivyam sadvidhah. jale madhura eva.
3.Odour gandha
Odour is the quality perceived by the olfactory organ, it is two fold fragrant and foul. It subsists in earth alone.
Ghranagrahyah gunah gandhah. sa dvividhah.
Surabhih asurabhih ca prthivimatra vrttih.
4.Touch Sparsa
Touch is the quality perceived by the tactile organ alone. it is threefold cool hot and lukewarm. it resides in water earth light and air. Of these cool touch resides in water,hot touch in light and luke warm in earth and air.
tvagindriyamatragrahyah gunah sparsah. sa ca trividhah sita usna anusna sita bhedat. prthivi ap tejah vayu vrttih. tatra sitajale. usnah tejas. anusnasitah prthivivayvoh.
5.The theory of Paka.
The four qualities beginning with colour are produced in earth through the application of heat, and are non eternal. In other substances i.e. in water light and air they are not produced by the application of heat natural and are eternal and also non eternal. In eternal i.e. in atom they are eternal and in non eternal i.e. in product they are non eternal.
rupa adi catustayam prthivyam pakajam anityam ca. anyatra apakajam nityam anityam ca. nityagatam nityam anityagatam anityam.
6.Number sankhya.
Number is the cause of common usage of enumerative expressions like one, two etc. It is found in all the nine substances. It starts from one and ends with parardha. Oneness is eternal and non eternal i.e. eternal in atom and non eternal in products. eternal in eternal substances and non eternal in non eternals. number two and higher nos are only non eternals everywhere.
Ekatva adi vyavaharahetuh samkhya. sa navadravyavrttih ekatva adi parardhaparyanta parardha. ekatvam nityam anityam ca. nityagatam nityam. anityagatam anityam. dvitva adikam tu sarvatra anityam eva.
7.Dimension parimanam.
Dimension is the special cause of the common usage of words pertaining to measurement. It is found in all the nine substances. and it is of four varieties. atomic, large, long and short.
Manavyavaharasadharanakaranam parimanam. navadravya vrttih. tat caturvidham. anu mahat dirgham hrsvam ca iti.
8.Distinctness prthaktvam.
Distinctness is the special cause of conventional expressions such as this is distinct from that. It is found in all the nine substances.
Prthagvyavahara asadharanakaranam prthaktvam. sarvadravyavrttih.
9.Conjunction samyoga.
Conjunction is the special cause of conventonal expressions of contact between two objects. It exists in all the substances.
Samyuktavyavaharahetuh samyogah. sarvadravyavrttih.
10.Dis junction Vibhaga.
Disjunction is the quality which destroys conjunction. It resides in all the nine substances.
Samyoganasakah gunah vibhagah. sarvadravyavrttih.
11.RemotenessParatva and Proximity aparatva.
Remoteness and proximity are the special causes of common usage of words expressing remoteness and proximity. They reside in four substances beginning with earth and also in mind. Each of them is of two varieties spatial and temporal. In things existing at a distance spatial remoteness is found; in things near spatial proximity is found; in an elderly person, temporal remoteness is found. in a younger person temporal proximity is found.
Para apara vyavahara asadharana karana paratvaparatve. prthivi adi catustayamano vrttini. te dvividhedikkrte kalakrte ca. durasthe dikkrtam paratvam. samipasthe dikkrtam aparatvam. jyesthe kalakrtam, paratvam. kanisthe kalakrtam aparatvam.
12.Heaviness Gurutvam.
Heaviness is the non intimate cause of the first down ward motion in a falling substance. It resides in earth and water.
Adyapatana asamavayikaranam gurutvam. prthivi jala vritti.
13.Fluidity dravatvam.
Fluidity is the non intimate cause of the first flow of a liquid substance. It resides in earth water and light. It is of two varieties; natural and artificial. In water natural fluidity is found. In earth and light artificial fluidity is found. In earth artificial fluidity is generated through the contact of fire with ghee. artificial fluidity is found in gold etc belonging to light.
adyasyandana asamavayikaranam, dravatvam. prthivi, ap tejo vrtti. tad dvividham, samsiddhikam, naimittikam ca. samsiddhikam jale. naimittikam, prthivitejasoh. prthivyam ghradau agnisamyogajam dravatam. tejasi suvarnadau.
14. Viscidity Snehah.
Viscidity is the quality which causes the agglutination of power etc. It exists in water only.
Curna adi pindibhavahetuh gunah snehah. jalamatravrttih.
15. Sound sabdah.
Sound is the quality apprehended by the organ of hearing. it subsists in ether alone. It is two fold of the nature of inarticulate sound and of the nature of the alphabetic sound. Inarticulate sound is found in the sound produced by drums etc. The alphabetic sound is found in the form of language like Sanskrit etc.
Srotragrahyah gunah sabdah akasamatravrttih. sa dvividhah dhvanyatmakah varnatmakasca. tatra dhvanyatmakah bheryadau.Varnatmakah samskrtabhasadirupah.
16. Cognition Jnanam.
Cognition is the quality which is the cause of all kinds of communications; and it is knowledge. It is two fold remembrance and apprehension.
Sarvavyavaharaheturgunah buddhih jnanam. sa dvividha smrtih anubhavah ca.
17. Cognition is two fold 1. Remembrance Smrti
2. Apprehension anubhava.
Remembrance Smrti
Remembrance is the knowledge born of mental impressions alone.
Samskaramatrajanyam jnanam smrtih.
18. Apprehension anubhava.
Knowledge other than recollection is apprehension. It is two fold: comfortable to the object and not comfortable to the object.
Tadbhinnam Jnanam anubhavah. sa dvividhah yatharthah, ayatharthasca.
19. Valid Apprehension Yathartha anubhava.
A valid apprehension is that in which an object is known as possessing attributes which it really possesses eg. the apprehension of silver arising in an object where there is silverness. This is known as valid knowledge.
Tadvati tatprakarakah anubhavah yatharthah yatha rajate idam rajatam iti jnanam. saiva prama ityucyate.
20.Erroneous Apprehension ayathartha anubhava.
That is not valid apprehension in which an object is known as having an attribute which it does not have in reality. eg. silver arising in the piece of mother of pearl. this is false cognition.
Refer video.M A Alwar's lecture in Ramanuja .org.
tadabhavavati tatprakarakah anubhavah ayathartha yatha suktau idam rajatamiti jnanam. saiva aprama ityucyate.
21. Valid apprehension is fourfold.
Valid apprehension is four fold due to the division into perception, inference, analytical knowledge and verbal testimony.
yatharthanubhavah caturvidhah pratyaksa anumiti upamiti sabda bhedat.
22. The instrument of valid apprehension.
Their instruments too are fourfold due to division into the instrument of perception, instrument of inference, instrument of comparative knowledge and the instrument of verbal testimony.
Tat karanamapi caturvidham pratyaksa anumana upamana sabda bhedat.
23. Definition of special cause.
The uncommon cause instrumental or efficient is the special cause.
Asadharanam karanam karanam.
24. Definition of cause.
That which invariably precedes its effect is its cause.
Karya niyata purvavrtti karanam.
25. Definition of effect:
Effect is the counter correlative of its own antecedent non existence in its inherent cause.
Karyam pragabhava pratiyogi.
26. Cause Karanam
Cause is of three kinds inherent, non inherent and occasioning instrumental or efficient.
Karanam trividham samavayi asamavayi nimitta bhedat.
27. The inherent cause samavayi karanam.
The inherent cause is that which is in inseparable union with the effect eg. sa the yarn are of the effect cloth and the cloth is of the colour on it.
Yat samavetam karayam utpadyate tat samavayi karanam yatha tantavah patasya patah ca svagatarupadeh.
28. The non inherent cause. asamavayi karanam,
The non inherent cause is one which is inseparably united in the same object either with the effect, or with the cause, as the conjunction of yarns in relation to the effect cloth or the colour of the yarns in relation to the effect the colour of the cloth.
karyena karanena va saha ekasmin arthe samavetatve sati yat karanam tad asamavayikaranam yatha tantusamyogah patasya tanturupam patarupasya.
29. Occasioning cause nimitta karanam.
The cause which is different from both these causes is the occasioning cause instrumental or efficient such as the shuttle loom etc. eg. in case of production of a piece of cloth.
Tadubhayabhinnam karanam nimittakaranam yatha turi vema adikam patasya.
30. Special cause asadharanam karannam.
That alone which is the uncommon cause among the three varieties of causes mentioned above is the special cause.
Tadetat trividhakaranamadhye asadharanam karanam tadeva karanam.
Colour is the quality apprehended only by the eye. It is again of seven kinds due to its division into white, blue yellow red green brown and variegated. it exists in earth, water and light. of these all seven varieties exist in the earth. In water pale white variety is found in light bright white variety resides.
Caksurmatragrahyah gunah rupam. tat ca sukla nila pita rakta harita kapisa citra bhedat, saptavidham. prthivi jala tejah vrtti. tatra prthivyam saptavidham. a bhasvara suklam jale. bhasvara suklam tejasi.
2.Taste rasa.
Savour is the quality apprehended by the gustatory organ. it is of six varieties sweet, acid, saline, pungent, astringent and bitter. Taste subsists in earth and water. of these earth has all the six varieties while water has only the sweet variety.
Rasanagrahyah gunah rasah. sa ca madhura amla lavana katu kasya tikta bhedat sadvidhah. prthivi jala vrttih. tatra prthivyam sadvidhah. jale madhura eva.
3.Odour gandha
Odour is the quality perceived by the olfactory organ, it is two fold fragrant and foul. It subsists in earth alone.
Ghranagrahyah gunah gandhah. sa dvividhah.
Surabhih asurabhih ca prthivimatra vrttih.
4.Touch Sparsa
Touch is the quality perceived by the tactile organ alone. it is threefold cool hot and lukewarm. it resides in water earth light and air. Of these cool touch resides in water,hot touch in light and luke warm in earth and air.
tvagindriyamatragrahyah gunah sparsah. sa ca trividhah sita usna anusna sita bhedat. prthivi ap tejah vayu vrttih. tatra sitajale. usnah tejas. anusnasitah prthivivayvoh.
5.The theory of Paka.
The four qualities beginning with colour are produced in earth through the application of heat, and are non eternal. In other substances i.e. in water light and air they are not produced by the application of heat natural and are eternal and also non eternal. In eternal i.e. in atom they are eternal and in non eternal i.e. in product they are non eternal.
rupa adi catustayam prthivyam pakajam anityam ca. anyatra apakajam nityam anityam ca. nityagatam nityam anityagatam anityam.
6.Number sankhya.
Number is the cause of common usage of enumerative expressions like one, two etc. It is found in all the nine substances. It starts from one and ends with parardha. Oneness is eternal and non eternal i.e. eternal in atom and non eternal in products. eternal in eternal substances and non eternal in non eternals. number two and higher nos are only non eternals everywhere.
Ekatva adi vyavaharahetuh samkhya. sa navadravyavrttih ekatva adi parardhaparyanta parardha. ekatvam nityam anityam ca. nityagatam nityam. anityagatam anityam. dvitva adikam tu sarvatra anityam eva.
7.Dimension parimanam.
Dimension is the special cause of the common usage of words pertaining to measurement. It is found in all the nine substances. and it is of four varieties. atomic, large, long and short.
Manavyavaharasadharanakaranam parimanam. navadravya vrttih. tat caturvidham. anu mahat dirgham hrsvam ca iti.
8.Distinctness prthaktvam.
Distinctness is the special cause of conventional expressions such as this is distinct from that. It is found in all the nine substances.
Prthagvyavahara asadharanakaranam prthaktvam. sarvadravyavrttih.
9.Conjunction samyoga.
Conjunction is the special cause of conventonal expressions of contact between two objects. It exists in all the substances.
Samyuktavyavaharahetuh samyogah. sarvadravyavrttih.
10.Dis junction Vibhaga.
Disjunction is the quality which destroys conjunction. It resides in all the nine substances.
Samyoganasakah gunah vibhagah. sarvadravyavrttih.
11.RemotenessParatva and Proximity aparatva.
Remoteness and proximity are the special causes of common usage of words expressing remoteness and proximity. They reside in four substances beginning with earth and also in mind. Each of them is of two varieties spatial and temporal. In things existing at a distance spatial remoteness is found; in things near spatial proximity is found; in an elderly person, temporal remoteness is found. in a younger person temporal proximity is found.
Para apara vyavahara asadharana karana paratvaparatve. prthivi adi catustayamano vrttini. te dvividhedikkrte kalakrte ca. durasthe dikkrtam paratvam. samipasthe dikkrtam aparatvam. jyesthe kalakrtam, paratvam. kanisthe kalakrtam aparatvam.
12.Heaviness Gurutvam.
Heaviness is the non intimate cause of the first down ward motion in a falling substance. It resides in earth and water.
Adyapatana asamavayikaranam gurutvam. prthivi jala vritti.
13.Fluidity dravatvam.
Fluidity is the non intimate cause of the first flow of a liquid substance. It resides in earth water and light. It is of two varieties; natural and artificial. In water natural fluidity is found. In earth and light artificial fluidity is found. In earth artificial fluidity is generated through the contact of fire with ghee. artificial fluidity is found in gold etc belonging to light.
adyasyandana asamavayikaranam, dravatvam. prthivi, ap tejo vrtti. tad dvividham, samsiddhikam, naimittikam ca. samsiddhikam jale. naimittikam, prthivitejasoh. prthivyam ghradau agnisamyogajam dravatam. tejasi suvarnadau.
14. Viscidity Snehah.
Viscidity is the quality which causes the agglutination of power etc. It exists in water only.
Curna adi pindibhavahetuh gunah snehah. jalamatravrttih.
15. Sound sabdah.
Sound is the quality apprehended by the organ of hearing. it subsists in ether alone. It is two fold of the nature of inarticulate sound and of the nature of the alphabetic sound. Inarticulate sound is found in the sound produced by drums etc. The alphabetic sound is found in the form of language like Sanskrit etc.
Srotragrahyah gunah sabdah akasamatravrttih. sa dvividhah dhvanyatmakah varnatmakasca. tatra dhvanyatmakah bheryadau.Varnatmakah samskrtabhasadirupah.
16. Cognition Jnanam.
Cognition is the quality which is the cause of all kinds of communications; and it is knowledge. It is two fold remembrance and apprehension.
Sarvavyavaharaheturgunah buddhih jnanam. sa dvividha smrtih anubhavah ca.
17. Cognition is two fold 1. Remembrance Smrti
2. Apprehension anubhava.
Remembrance Smrti
Remembrance is the knowledge born of mental impressions alone.
Samskaramatrajanyam jnanam smrtih.
18. Apprehension anubhava.
Knowledge other than recollection is apprehension. It is two fold: comfortable to the object and not comfortable to the object.
Tadbhinnam Jnanam anubhavah. sa dvividhah yatharthah, ayatharthasca.
19. Valid Apprehension Yathartha anubhava.
A valid apprehension is that in which an object is known as possessing attributes which it really possesses eg. the apprehension of silver arising in an object where there is silverness. This is known as valid knowledge.
Tadvati tatprakarakah anubhavah yatharthah yatha rajate idam rajatam iti jnanam. saiva prama ityucyate.
20.Erroneous Apprehension ayathartha anubhava.
That is not valid apprehension in which an object is known as having an attribute which it does not have in reality. eg. silver arising in the piece of mother of pearl. this is false cognition.
Refer video.M A Alwar's lecture in Ramanuja .org.
tadabhavavati tatprakarakah anubhavah ayathartha yatha suktau idam rajatamiti jnanam. saiva aprama ityucyate.
21. Valid apprehension is fourfold.
Valid apprehension is four fold due to the division into perception, inference, analytical knowledge and verbal testimony.
yatharthanubhavah caturvidhah pratyaksa anumiti upamiti sabda bhedat.
22. The instrument of valid apprehension.
Their instruments too are fourfold due to division into the instrument of perception, instrument of inference, instrument of comparative knowledge and the instrument of verbal testimony.
Tat karanamapi caturvidham pratyaksa anumana upamana sabda bhedat.
23. Definition of special cause.
The uncommon cause instrumental or efficient is the special cause.
Asadharanam karanam karanam.
24. Definition of cause.
That which invariably precedes its effect is its cause.
Karya niyata purvavrtti karanam.
25. Definition of effect:
Effect is the counter correlative of its own antecedent non existence in its inherent cause.
Karyam pragabhava pratiyogi.
26. Cause Karanam
Cause is of three kinds inherent, non inherent and occasioning instrumental or efficient.
Karanam trividham samavayi asamavayi nimitta bhedat.
27. The inherent cause samavayi karanam.
The inherent cause is that which is in inseparable union with the effect eg. sa the yarn are of the effect cloth and the cloth is of the colour on it.
Yat samavetam karayam utpadyate tat samavayi karanam yatha tantavah patasya patah ca svagatarupadeh.
28. The non inherent cause. asamavayi karanam,
The non inherent cause is one which is inseparably united in the same object either with the effect, or with the cause, as the conjunction of yarns in relation to the effect cloth or the colour of the yarns in relation to the effect the colour of the cloth.
karyena karanena va saha ekasmin arthe samavetatve sati yat karanam tad asamavayikaranam yatha tantusamyogah patasya tanturupam patarupasya.
29. Occasioning cause nimitta karanam.
The cause which is different from both these causes is the occasioning cause instrumental or efficient such as the shuttle loom etc. eg. in case of production of a piece of cloth.
Tadubhayabhinnam karanam nimittakaranam yatha turi vema adikam patasya.
30. Special cause asadharanam karannam.
That alone which is the uncommon cause among the three varieties of causes mentioned above is the special cause.
Tadetat trividhakaranamadhye asadharanam karanam tadeva karanam.
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